THE TEMPLE OF SOLOMON THE KING
describe them to one who lives in another world is like talk-
ing Dutch to a Spaniard. Our business then is, to construct
if possible a universal language. This the rituals of the
Golden Dawn and the study of the Qabalah did for P., and
when we talk of quadrating the circle, of blinding darkness,
of silent voices, &c. &c., those who have learned the alphabet
of any magical language will understand ; and those who have
not, if they wish to read any further with profit, had better do
so, as it will help them to master the new magical language
and doctrines we here offer them.
The vision of the adept is so much truer than ordinary
vision that when once it has been attained to its effect is
never relinquished, for it changes the whole life. Blake would
have as soon doubted the existence of his wife, his mother or
of himself, as that of Urizen, Los, or Luvah.
Dreams are real, hallucinations are real, delirium is real,
and so is madness; but for the most part these are Qliphothic
realities, unstable, unbalanced, dangerous.
Visions are real, inspirations are real, revelation is real,
and so is genius; but these are from Kether, and the highest
climber on the mystic mountain is he who will obtain the
finest view, and from its summit all things will be shown
unto him.
A child learning to play on the violin will not at the outset
be mistaken for Sarasate or Paganini; for there will be
discord and confusion of sound. So now, as we start upon
the first visions of P. we find chaos piled on chaos, much
struggling and noise, a roaring of wild waters in the night,
and then finally, melody, silence and the communication of
the mystic books of V.V.V.V.V.
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