Do what thou wilt shall be the whole of the Law.
In the Western tradition, the path of initiation (also known as “the Great Work”) is often laid out symbolically as “climbing” the Tree of Life from the bottom back to the top. While the map is not (nor can ever be) the territory, this map of the Tree of Life can be very useful to help elucidate the stages of the Path. The different “grades” of the Path are attributed to the different spheres or “Sephiroth” of the Tree of Life and can be characterized, to a certain extent, by the Qabalistic attributions of that Sephirah.
The Importance of Trances
If one is truly walking on the Path, one will not simply be able to pass simple tests of physical ability and mental knowledge. While these things are assuredly part of the Path and necessary thereto, real progress on this Path can be seen in changes of consciousness or the acquisition of new perspectives. Therefore, one of the indicators of having “achieved” a grade in an informal sense (i.e. outside of the rules of attaining a grade in any particular formal organization such as Golden Dawn or A∴A∴) is the attainment of a Vision and/or Trance characteristic of that grade. The importance of these Trances is stated clearly by Aleister Crowley:
“The word Trance implies a passing beyond: scil., the conditions which oppress. The whole and sole object of all true Magical and Mystical training is to become free from every kind of limitation… every Magical Operation soever is only complete when it is characterised (in one sense or another) by the occurrence of Trance.”
—Aleister Crowley, Little Essays Toward Truth, “Trance”
Definitions of Trance and Vision
Trance: A Trance is therefore an event within consciousness where one transcends the normal state of awareness, often in a “quasispasmodic” manner – that is, Trances are often (though not always) entered somewhat suddenly and the entering into Trance often comes at an unknown time. Samadhi can be seen as a special form or type of Trance characterized by “the supersession of dualistic human consciousness by the impersonal and monistic state” (Little Essays Toward Truth, “Trance”). A Trance is not necessarily in line with – and often in contradiction to – rational thinking: Samadhi is a characteristic example where whenever someone speaks about its nature they speak in paradox and contradiction. Trances are also characterized by their noetic nature – that is, they grant a felt sense of interior certainty regarding the truth of its content.
Vision: A Vision might be defined as a lesser form of Trance, where the acquisition of a new point-of-view or perspective does not necessarily require entering into a different state of consciousness, but it is still characterized by being noetic (i.e. granting a sense of interior certitude). Therefore, this distinguishes this definition of Vision from “astral visions,” which are not necessarily noetic in nature but may contain instances of Trance or Vision within them. It must also be stated that, although the term “Vision” implies sight, it really refers more to a particular type of experience or insight rather than being a series of visual sights, whether physical or mental (or astral). It is similar to the term “visualization” in occultism, which is often taken to mean focusing on visual images in the imagination but actually, in practice, refers to imagining things pertaining to all senses. Trances and Visions can therefore be distinguished from mere intellectual apprehension, for something can be intellectually grasped but not truly understood and felt as a certainty. To move beyond intellectual apprehension, one usually needs to have an experience for oneself that confirms the original idea but grants it a subject sense of truly “grasping” the idea or truly understanding it. As an illustration: a child might be told “you need to listen more carefully to others!” and grasp the idea intellectually, but not truly understand it. It requires the child having an experience – e.g., missing something important because of not listening carefully – to move from intellectual comprehension to real, certain understanding.
These definitions are not absolute, and there are blurry areas. People – including Crowley – often use these terms interchangeably. The main point is that Trance and Vision are states of consciousness that differ from normal, waking awareness and are characterized by (a) being noetic (felt sense of interior certitude) and (b) attaining a new point-of-view or perspective. This distinguishes them from both “astral visions” (both waking and dreaming) as well as from mere intellectual comprehension. The very fact of having attained a Trance or Vision inherently shows progress upon the Path insofar as they, by definition, imply a change within the individual – a shift of perspective or consciousness – whereas having an astral vision or intellectually grasping something do not necessarily imply any kind of real change in the individual at all.
We can now start to look at the various Trances or Visions in the context of the Tree of Life. Although the metaphor of “climbing the Tree of Life” implies that these steps are sequential, I believe that most of these Trances or Visions may happen at any time (depending on the right circumstances and intent), some may happen before others, some may even at the same time as others, and some may occur multiple times. There is no real test as to whether another person has attained any of these Trances or Visions, as tests must inherently be physical or intellectual, and I believe we all know that anyone can enter into a Yogic asana (physical) or say they are a Master (intellectual) but not actually be a Master at all. Therefore, this essay is intended to serve as a map for oneself – a kind of periodic table of Visions and Trances – both to show the possibilities of these Trances or Visions as well as to help understand various experiences that one may have had in the past or will have in the future (or perhaps presently if the reading of this essay somehow sends one spasmodically into a Trance – I wouldn’t exclude the possibility a priori!)
1) Malkuth (1°=10☐: Earth)
The Trance of Sorrow
The first Sephirah we encounter when “climbing the Tree of Life” is the 10th Sephirah that is called “Malkuth” (literally, “Kingdom”). We may attribute the Trance of Sorrow to Malkuth. The Trance of Sorrow may be defined as the Trance wherein one perceives that any and every endeavor, accomplishment, joy, connection, et cetera are ultimately insubstantial and will therefore eventually dissolve or end; essentially the Trance of Sorrow is where one realizes that nothing whatsoever lasts.
We may understand “Sorrow” as being a translation the Buddhist term dukkha, which is often translated as “suffering” (or “sorrow,” “misery,” “discontent,” “stress,” “dissatisfaction,” “anxiety,” etc.). In this way, the Trance of Sorrow represents an experiential understanding and appreciation of the First Noble Truth, which can be stated in many ways but ultimately means that “All things contain or are subject to suffering.”
The Trance of Sorrow helps to illustrate two points mentioned previously. Firstly, the “Trance of Sorrow” is called such by Crowley throughout his works, yet it is called the “Vision of Sorrow” in 777 and the “Vision of Universal Sorrow” elsewhere. This illustrates the point that “Trance” and “Vision” are terms that are often used interchangeably: one should not get too caught up in the words. Secondly, the Trance of Sorrow is a good example of how Trance is different from mere intellectual comprehension. One may intellectually grasp what has been said above – one may have previously encountered the First Noble Truth of Buddhism and grasped the idea being conveyed – yet the Trance of Sorrow goes beyond mere comprehension to a felt sense at the core of one’s being. The Trance involves an encompassing and even overwhelming sense of sorrow, dread, and even hopelessness. Although one can reach the Trance through intellectual contemplation, the Trance itself shows when this felt sense of certitude kicks in and one truly experiences the idea not merely as an idea but as an inescapable truth. A certain poetic explanation of this state can be found in Crowley’s “One Star in Sight” which begins with the lines, “Thy feet in mire, thine head in murk, / O man, how piteous thy plight, / The doubts that daunt, the ills that irk, / Thou hast nor wit nor will to fight— / How hope in heart, or worth in work? / No star in sight!”
To go further into the nature of the Trance of Sorrow: Nothing whatsoever lasts. You will inevitably die. Your family will die, your loved ones will die, your friends will die, your enemies will die, and all the people you’ve never known will all die: everyone will die. Every place you have been will change and pass away. The cycle of Life never stops; the Wheel of Samsara will never stop turning. Everything you know will eventually transform and perish. The greatest joy and happiness you ever will achieve will eventually pass. No food, drink, idea, love, or anything else will ever truly satisfy you. Everything that you are striving for – all of your hopes, goals, and ambitions – will either remain unaccomplished or will be accomplished but will not last for long. No job lasts forever, no art piece lasts forever, no political change lasts forever, et cetera. Even if you were to become the most powerful and famous person on Earth, your memory will be distorted throughout time and eventually forgotten. If not within a few years, then it will happen in a few centuries; if not in a few centuries, it will happen when the human race no longer exists. While we may already know this to some extent and while one may grasp this idea while reading this essay, the Trance of Sorrow begins when it is truly felt and understood on a deep level that shakes the core of one’s very being.
In a sense, this Trance is one of the most crucial of all, for it is the Trance that leads one to tread the Path of the Great Work in the first place. Striving to attain the Light requires the acknowledgment that one is in Darkness. If one is completely content with oneself and one’s surroundings, there is no need to change anything or attain anything: this is the inertia of ignorance. Thus it has been said by Aleister Crowley that, “The Aspiration to become a Master is rooted in the Trance of Sorrow” (Little Essays Toward Truth, “Sorrow”) and also, “It is the Trance of sorrow that has determined one to undertake the task of emancipation. This is the energising force of Law; it is the rigidity of the fact that everything is sorrow which moves one to the task, and keeps one on the Path” (Eight Lectures on Yoga, “Niyama”). It is when one enters into this Trance that one determines to find a way to transcend it: one seeks to be liberated from the Wheel of Samsara in terms of Eastern phraseology; one seeks to find one’s immortal soul that is not subject to change, death, and sorrow in terms of Western phraseology. As Crowley once put it, one determines to enter upon the Path of “the Great Work, understanding thereby the Work of becoming a Spiritual Being, free from the constraints, accidents, and deceptions of material existence” (Magick in Theory & Practice, “Introduction and Theorems”).
As somewhat of a sidenote: In 777, the “Vision of Sorrow” is attributed to the 3rd Sephirah, Binah, and not the 10th, Malkuth. There is, in many ways, a resonance or harmony between Binah and Malkuth: they are both attributed to Heh’s in YHVH (the first Heh is attributed to Binah, the Mother, and the second or final Heh is attributed to Malkuth), and Malkuth is called the Daughter that is uplifted to the throne of Binah, the Mother (As in the 4th Aethyr of The Vision and the Voice, “And this is that which is written: Malkuth shall be uplifted and set upon the throne of Binah”). This shows that, although they are not the same, the Trance of Sorrow of Malkuth is related or harmonious with a Trance or Vision that is characteristic of Binah. In a sense, it is the Trance of Sorrow in Malkuth that gives one the impetus or motive to tread the Path of the Great Work that leads eventually to “crossing the Abyss” and landing in Binah as a Master of the Temple. To make the distinction clear, the Trance of Sorrow in Malkuth involves perceiving the insubstantiality or unsatisfactoriness of all phenomena and is therefore within the realm of duality; Binah is above the Abyss and therefore beyond duality and so not subject to “facts” or “rules” of the realm of duality. To distinguish between the two, the Trance related to Malkuth is called the “Trance of Sorrow” whereas that related to Binah is the “Trance of Compassion.” We should not get too far ahead of ourselves, though. The Path is tread step by step, and one should always seek to take the Next Step: first things first.
The Vision of Adonai / The Vision of the Holy Guardian Angel
The other Trance or Vision is called “The Vision of Adonai” or “The Vision of the Holy Guardian Angel.” Adonai is a name for God or the Lord that comes from Hebrew, and The Holy Guardian Angel is often called Adonai (for example, it is repeatedly named “Adonai” in Liber LXV, a Holy Book of Thelema). Again, it is not useful to get caught up in names: the point is that “The Vision of Adonai” and “The Vision of the Holy Guardian Angel” are two names for the same Vision.
The Vision of the Holy Guardian Angel is characterized by a certain awareness or perception of the Goal of the Path of the Great Work. One may get a glimpse of a certain state of consciousness that transcends the sorrow of duality, or one may even meet an aspect or form of Adonai in an astral vision or dream. Within the world of Darkness and sorrow, one catches sight of a Star that gives direction and hope: there is now “one star in sight.” In a way, the Vision of Adonai is a sort of answer to the Trance of Sorrow. Although one does not transcend the Trance of Sorrow, this Vision gives one the hope or notion of the possibility of transcending it. The Trance of Sorrow is the gravity that pulls one onto the Path that starts at Malkuth and the Vision of Adonai is the force that propels one forward to begin the climb upwards (so to speak).
To be clear: The Vision of the Holy Guardian Angel that is attributed to Malkuth is different from Knowledge and Conversation of the Holy Guardian Angel, which is attributed to Tiphareth (the 6th Sephirah). An analogy from the Golden Dawn may be useful to help explain. In the first initiation of the Hermetic Order of Golden Dawn, the “Neophyte” ritual, one is blindfolded to symbolize the darkness of ignorance. Eventually, the blindfold is removed and one is met with the sight of the Hierophant who symbolizes the Higher or True Self of the candidate. Crowley wrote:
“[The Adept] acclaims his Angel as ‘Himself Made Perfect’; adding that this Individuality is inscrutable in inviolable. In the Neophyte Ritual of G[olden] D[awn] the Hierophant is the perfected Osiris, who brings the candidate, the natural Osiris, to identity with himself. But in the new Aeon the Hierophant is Horus, therefore the Candidate will be Horus too.”
—Aleister Crowley, Liber Samekh, Point II, Part A, line 5
That is, one is given a glimpse of the goal – the True Self with whom one must become united and identified – but one has not yet attained thereto. As it is said, “the End of the ‘Path of the Wise’ is identity with Him” (“Temple of Solomon the King” in Equinox I:1). This shows how Malkuth reflects Kether in a sense (just as the grade 1°=10☐ has both the number of Kether,1, and Malkuth, 10), for the Goal can be grasped at the beginning of the Path, although one’s understanding of it is inherently limited by ignorance and misconception. One therefore sets upon the path to reach the Sun (the Sun or Sol is attributed to Tiphareth, the sphere where Knowledge and Conversation of the Holy Guardian Angel is attained, which is Kether “on a lower scale,” so to speak): the star is in sight and one is determined to reach it. When one has experienced the Trance of Sorrow and been granted the Vision of Adonai, one may truly be called a “neophyte,” a newly planted seed that may one day, if cultivated
Interlude: Visions of the Three OrdersThe Tree of Life is often split into three different portions that correspond loosely (although not exactly) with the three Orders of systems like Golden Dawn and A∴A∴, the Hebrew parts of the Soul, and Tetragrammaton (YHVH):
- The 3rd Order is in Malkuth (the 10th Sephirah). It corresponds with the Nephesh, or “Animal Soul,” in terms of the parts of the Soul, and it corresponds with the Final Heh of YHVH.
- The 2nd Order is centered in Tiphareth (the 6th Sephirah) and encompasses the surrounding Sephiroth (Chesed, Geburah, Netzach, Hod, and Yesod). It corresponds with the Ruach, or the mind with its many faculties (e.g. memory, volition, reason, etc.), and it also corresponds with the Vav of YHVH.
- The 1st Order includes the Supernal Triad of Kether, Chokmah, and Binah (the first three Sephiroth). It corresponds with the triad of the immortal Soul including Jechidah (the Individuality of Kether), the Chiah (the Life-Force of Chokmah), and the Neshamah (the Intuition of Binah). It also corresponds with the Yod and Heh of YHVH.
One could say that each of these Orders and their characteristic Trances is distinguished by a certain view of life while upon the Path of initiation:
- 3rd Order: Man versus World. The world is seen as a force to be overcome, and it is full of sorrow, disappointment, stress, and failure. This is the Grade of Man of Earth, and it corresponds to the Trance of Sorrow.
- 2nd Order: Man and World. The world is seen as harmonious where one is united constantly with various elements thereof, and it is full of beauty and a constant source of joy. This is the Grade of Lover, and it corresponds to Knowledge & Conversation of the Holy Guardian Angel.
- 1st Order: Man is World. The duality or distinction between “self” & “not-self” or “ego” & “environment” or “subject” & “object” is completely dissolved: the union has become so full that there is no difference between self and other so all that is, is Unity. This is the Grade of Hermit, and it corresponds to the successful crossing of the Abyss.
Second Order VisionsThere are Visions within each of the three Orders, but the Second Order has a series of Visions corresponding with each Sephirah that are all highly interrelated. These 2nd Order Visions are all centered around Tiphareth, and they all have to do with certain insights into the nature of the Cosmos. These Visions are:
- Yesod: The Vision of the Machinery of the Universe
- Hod: The Vision of Splendour
- Netzach: The Vision of Beauty Triumphant
- Tiphareth: The Vision of the Harmony of Things
- Geburah: The Vision of Power
- Chesed: The Vision of Love
2) Yesod (2°=9☐: Luna)
The Vision of the Machinery of the UniverseIn 777, we can see that “The Vision of the Machinery of the Universe” is attributed to Yesod, the 9th Sephirah on the Tree of Life. It may also be called “The Vision of Change” or “The Vision of Stability in Change.” It is the first of several Visions that involves noetic insight into the nature of the Universe (the only previous Vision, the Vision of Adonai, deals with one’s personal pursuit of the Great Work rather than being an insight into the nature of the world).
First, some esoteric symbolism: The 9th Sephirah is called Yesod, which literally means “Foundation.” This term implies stability. Nonetheless, the Moon (also known as “Luna”) is attributed to Yesod and is characterized by its constant waxing and waning along with its effect on the constant ebb and flow of the tides: therefore, this implies constant flux or change. This Sephirah therefore contains both the ideas of stability and change. This is an esoteric way of pointing to the paradox which is often phrased as something like “Stability is Change and Change Stability” (Liber CL: De Lege Libellum). The final resolution of this antinomy or paradox is said to come in the 2nd Sephirah of Chokmah, which shows how Yesod is a reflection of Chokmah “on a lower scale,” so to speak. Esoterically, this can be seen in that the grade attributed to Yesod is 2°=9☐ and the grade attributed to Chokmah is 9°=2☐. This paradox has many levels of truth, but one of the most basic forms, appropriate to the “lower” sphere of Yesod, is the idea that “The Stability of the Universe is Change” (The Heart of the Master). Crowley writes further concerning this idea:
“Of all important doctrines concerning equilibrium, this is the easiest to understand, that change is stability; that stability is guaranteed by change; that if anything should stop changing for the fraction of a split second, it would go to pieces. It is the intense energy of the primal elements of Nature, call them electrons, atoms, anything you will, it makes no difference; change guarantees the order of Nature. This is why, in learning to ride a bicycle, one falls in an extremely awkward and ridiculous manner. Balance is made difficult by not going fast enough. So also, one cannot draw a straight line if one’s hand shakes.”With this in mind, the Vision of the Stability in Change is characterized by the perception that the Universe is a constant change or flux of all things. It is therefore equatable to understanding one of the Three Characteristics of Buddhism, that of anicca, the impermanence of everything. The self – considered as one’s mind and body – is an intertwined, constantly changing, and inseparable part of the whole. This is related to the Trance of Sorrow insofar as sorrow or dukkha stems from the fact that all things are subject to impermanence or anicca and therefore are ultimately insubstantial or unsatisfactory, yet this Vision differs from the Trance of Sorrow insofar as its focus is upon mutability, change, flux, and motion (anicca) rather than on sorrow and dissatisfaction (dukkha). As Crowley says above, this idea that everything is in flux is fairly easy to understand but, yet again, the intellectual comprehension of this idea is not the same as the Vision itself, where the fact of the impermanence of all things is known or felt or understood in the core of one’s being.
—Aleister Crowley, The Book of Thoth, “Small Cards”
One meditation that resembles such a Vision is through the contemplation of the world as constituted by atoms: consider how everything you perceive, including your own body, is composed of atoms – the machinery of the universe, in a sense – that are swirling around at incomprehensible speeds. All the objects around you with their apparently motionless solidity are actually, when considered at the atomic level, in constant, unstoppable motion. Extend this idea to yourself, the objects around you, everything on earth, and everything in the universe. Consider how all of this perpetual flux interacts and intertwines with itself in such a perfect fashion as to create what we know as the Universe, from the most basic rock to the most elaborate technology, from the most basic amoeba to the most complex pattern of neuronal firings and structure of the human brain. In this way, we come to peer into the Machinery of the Universe, perceiving that “The Universe is Change” (The Heart of the Master) and that the structure of the Universe is a result of it.
3) Hod (3°=8☐: Mercury)
The Vision of SplendorIn 777, we can see that “The Vision of Splendour” is attributed to Hod, the 8th Sephirah on the Tree of Life. The planet Mercury is attributed to this sphere, and Mercury is generally associated with things like communication, language, knowledge, and intellect.
In a way, the Vision of the Machinery of the Universe in Yesod is the foundation (pun intended) of the next few visions that all developments or even reactions to it. In perceiving the Universe as constant flux, one is struct by the wonder and glory that things are constituted in this way. The mind boggles in amazement at the sheer complexity, intricacy, and even strangeness that the world works. It is, in a way, a Vision of intellectual awe. The Vision of Splendor is characterized by the mind becoming awe-stricken and enraptured by the sheer wonder and splendor of the Nature of the Universe.
Just as a scientific contemplation was used in the previous section to attempt to approximate the nature of the Vision, various scientists have spontaneously or naturally attained the Vision of Splendor – or some form thereof – through their understanding and contemplation of the Universe. A classic example is the well-known scientist Carl Sagan who was famous for instilling a sense of awe and wonder about the Universe. He wrote in Pale Blue Dot, “How is it that hardly any major religion has looked at science and concluded, ‘This is better than we thought! The Universe is much bigger than our prophets said, grander, more subtle, more elegant?’ Instead they say, ‘No, no, no! My god is a little god, and I want him to stay that way.’ A religion, old or new, that stressed the magnificence of the Universe as revealed by modern science might be able to draw forth reserves of reverence and awe hardly tapped by the conventional faiths.” Other examples include the biologist Richard Dawkins who wrote in Unweaving the Rainbow, “The feeling of awed wonder that science can give us is one of the highest experiences of which the human psyche is capable.” Another example is the astrophysicist Neil Degrasse Tyson who has said, among other things, “I know that the molecules in my body are traceable to phenomena in the cosmos. That makes me want to grab people on the street and say: ‘Have you HEARD THIS?’” These are, in a way, all expressions of the Vision of Splendor.
In this, we can see that the Vision of Splendor is like what Crowley calls “The Trance of Wonder,” at least on a “lower scale.” In speaking about this Trance of Wonder, Crowley writes:
“In all Trances of importance, and most especially in this, the Postulant should have acquired the greatest possible knowledge and Understanding of the Universe properly so called. His rational mind should have been trained thoroughly in intellectual apprehension: that is, he should be familiar with all Science. This is evidently impossible on the face of it; but he should aspire to the closest approximation to perfect Adeptship in this matter. The method most possible is to make a detached study of some chosen branch of Science, and a general study of epistemology. Then by analogy, fortified by contemplation, a certain inner apprehension of the Unity of Nature may grow up in the mind, one which will not be unduly presumptuous and misleading.”Crowley himself therefore saw the importance of an understanding of Science and its relationship to aiding in the attainment of Trances or Visions. This Vision of Splendor corresponding to Hod – the sphere of intellect, science, communication, mathematics, et cetera - shows that this Vision corresponds to a somewhat intellectual nature insofar as the mind is stricken with wonder and awe at the composition, patterns, and flux of the Universe. It is, in a way, the intellectual complement to the Vision of Beauty in Netzach that is similar but of the nature of aesthetics or emotion.
—Aleister Crowley, Little Essays Toward Truth, “Wonder”
4) Netzach (4°=7☐: Venus)
The Vision of BeautyIn 777, we can see that “The Vision of Beauty” or “The Vision of Beauty Triumphant” is attributed to Netzach, the 7th Sephirah on the Tree of Life. The planet Venus is attributed to this sphere, and Venus is generally associated with things like sensuality, physical beauty, aesthetics, love, and devotion.
This Vision of Beauty must be distinguished from the “Beatific Vision” that is attributed to Tiphareth, for “beatific” implies holy bliss rather than the aesthetic beauty that is characteristic of this Vision of Beauty in Netzach. Just as the Vision of Splendor mentioned previously is an appreciation of the Nature of the Universe in terms of intellectual awe and wonder, the Vision of Beauty is characterized by the aesthetic appreciation and emotional rapture that results from a contemplation of the Nature of the world.
Specifically, this Beauty is not limited to what we normally consider as “beautiful” as opposed to “ugly,” but – instead – this rapture or Vision of Beauty includes absolutely all things in the cosmos from the smallest to largest, the lowest to the highest, the most peaceful to the most turbulent, the ugliest to the most beautiful. Crowley writes of this very idea when writes, “The New Aeon proclaims Man as Immortal God, eternally active to do His Will. All’s Joy, all’s Beauty; this Will we celebrate” (New Comment to Liber AL, II:35). Or: “All is a never ending Play of Love wherein our Lady Nuit and Her Lord Hadit rejoice; and every Part of the Play is Play. All pain is but sharp Sauce to the Dish of Pleasure; for it is the Nature of the Universe that hath devised this everlasting Banquet of Joy” (Liber Aleph). Or when he writes:
“The artist is he who can discover Beauty in all things, for nothing is common or unclean; and by unvarying determination to discover beauty man comes to the heaven of the artist. By beauty, moreover, We mean not any conventional type of sensuous beauty: it lies in the dwarfs of Velasquez and the monsters of Rabelais as in the women of Titian and the heroes of Homer; nor shall one brother do otherwise than lament if he be so limited in vision that he cannot see beauty in that which enchants another.”This Vision of Beauty is therefore where we enraptured with beauty, “perceiving Beauty in the Harmony of the Diverse” (Liber Aleph), which is the emotional-aesthetic complement to the mental-intellectual Vision of Splendor that is based on the mind being bewildered by awe and wonder from contemplating the Universe.
—Aleister Crowley, Liber CXXIV: Of Eden and the Sacred Oak
The above was divided into two parts but a third part has yet to materialize..so to speak. A link to that may appear on the above link.