I think that Crowley's argument against monism (we are all one) hits home for me; that then, our interaction would be false. We must be holographic representations of the Universe (the Goddess or thought of the ineffable Divine), and that means our individuality must be real; though we are identical to the whole. This is a much more complicated idea, and I realize this. But in terms of reincarnation, it is interesting that one doesn't even attempt to discover those past lives until the Grade of Adeptus Exemptus. In other words, it seems to be a way of letting go, as also the master then writes his or her tome of attainment and formula for the care of the world that will be left after his or her immersion into the Abyss (death). The mark left upon the world; one's gift of new Gnosis is then that star that is cast into the heavens, upon the attainment of Magister Templi. But after that very brief ecstasy, the Soul descends back into the Ruach and becomes once again what he or she was at the departure.
I think that Crowley's argument against monism (we are all one) hits home for me; that then, our interaction would be false. We must be holographic representations of the Universe (the Goddess or thought of the ineffable Divine), and that means our individuality must be real; though we are identical to the whole. This is a much more complicated idea, and I realize this. But in terms of reincarnation, it is interesting that one doesn't even attempt to discover those past lives until the Grade of Adeptus Exemptus. In other words, it seems to be a way of letting go, as also the master then writes his or her tome of attainment and formula for the care of the world that will be left after his or her immersion into the Abyss (death). The mark left upon the world; one's gift of new Gnosis is then that star that is cast into the heavens, upon the attainment of Magister Templi. But after that very brief ecstasy, the Soul descends back into the Ruach and becomes once again what he or she was at the departure.