The Book of the Oculus

By Nathan H. Fox

The Book of the Oculus is an adventure into religious satire set alongside ancient and modern esoterica. Nathan H. Fox dazzles the free-thinking audience with this immense volume. Sure to frighten and challenge the conservative audience, Fox pulls no punches. Utilizing religion as an artform, The Book of the Oculus represents a feat of powerful and uncompromising intelligence. Twisting and baffling to the mind as the Oculus may be, it is the opening of a vast dome wherefrom freedom and tremendous wit shines forth.

• Language: English
• Publisher: iUniverse
• Release date: Mar 13, 2013
• ISBN: 9781475978568

Nathan H. Fox

Nathan H. Fox boldly goes where few authors would even dare with The Book of the Oculus, a feat of tremendous depth and visionary insight into religious esoterica. His previous work, The Eyes of an Autistic Yogi, outlines his perspective as a person with Asperger's Syndrome, a form of high-functioning autism, who continues to transcend countless limitations. A wildland firefighter and EMT, Nathan lives with his wife, Amanda, in Lyons, Colorado.

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The Dawn of the Æon of Ma’at

Hail! for truth hath been revealed. Her name is Jyoti Singh Pandey who is rightly declared by the Oculus as the highest prophet of Ma’at. We want the world to know her real name. My daughter didn’t do anything wrong, she died while protecting herself. I am proud of her. Revealing her name will give courage to other women who have survived these attacks. They will find strength from my daughter, said the father of the 23 year old Indian woman gang raped and murdered by five men and a sixth person on a public bus in Delhi (Reuters, 2013). The other unnamed male as of late is being called possibly a minor, who is, according to a Chinese newspaper, 17 years and six months old (Xinhua, 2013). Indian law prohibits the names of women involved in rape cases to be released to the public, let alone allowing for the prosecution of minors as adults. Many protestors throughout India call her Damini, meaning lightning, a symbolic title of a character from a popular Bollywood film. The story of her attack rallied every walk of life throughout her country and the world to stand on the side of justice.

Ironically, there are still a few roadblocks concerning coverage of the case. The father has purportedly retracted statements about wanting her name to be revealed, evolving media in India reinforcing established laws that names of women involved in rape are not to be made public. Metropolitan Magistrate Namrita Aggarwal who is overseeing the case furthermore stated, It shall not be lawful to print and publish any article in media [pertaining to the case] without court permission (Xinhua, 2013). The article even refers to statements made by a Hindu guru who noted the woman was as guilty as her attackers, because she should have begged for pardon from her assaulters rather than fighting with them.

Though the attack occurred on the 16th of December, Damini endured thirteen days of additional suffering before her death, resulting from injuries sustained after her attackers pierced her vagina and anus with a metal rod. Damini’s death occurred at 4:45 am on 29 December 2012. This marks the end of the Æon of Horus and the (beginning of) the Dawn of the Æon of Ma’at. So shall it be!

In the Æon of Ma’at, responsibility will be placed upon the responsible; for Ma’at is the Goddess of Justice. Truth, order, and law; these are her synonyms. Balance, morality, and justice; her heralds. Ma’at’s mortal enemy is Isfet, about whom the Bedouin moan, and who represents violence and injustice.

Ra’s Solar Barque depicted Ma’at together with Thoth, the God of Wisdom, their attributes being the same. She prevents the world from falling into chaos and judges by the weight of her feather, determining with it the successful passage of one’s heart into the paradise of the hereafter. The ego essence which Ma’at judges against her feather lives in the anhata Chakra of the heart.

Previous Æons: West and East

Once, there was the time of Isis. Mother Earth nourished her inhabitants and the rites of the land, trees, and plants flourished spontaneously. Life was one continuous process and all knowledge true to it was perceived directly and intuitively. Dating to prehistory, this is a conceivably fairytale-like existence when the feminine essence ruled the dominion of Earth.

With the rise of Christianity came the Æon of Osiris, representing a period of a patriarchal ownership of the world. The adherents and prophets of this time worshiped the Father God, whose name was also death. They promoted suffering as a means to express one’s worth and experience invariably instituting transcendental relationships with corpses slain in battle. This was a time of submission to the Dying God and his heralds, the men who reigned in His name. Outlined in Crowley’s Heart of the Master: III.: The Temple of Truth: The Initiation, his artistic use of religious associations with Æons is best summed up here:

"So, when the time was ripe, appeared the Brethren of the Formula of Osiris, whose word is I A O; so that men worshipped Man, thinking him subject to Death, and his victory dependent upon Resurrection. Even so conceived they of the Sun as slain and reborn with every day, and every year.

Now, this great Formula being fulfilled, and turned into abomination, this Lion came forth to proclaim the Aeon of Horus, the crowned and conquering child, who dieth not, nor is reborn, but goeth radiant ever upon His Way. Even so goeth the Sun: for as it is now known that night is but the shadow of the Earth, so Death is but the shadow of the Body, that veileth his Light from its bearer."

In 1904, English Occultist Aleister Crowley proclaimed the Æon of Horus had dawned, a time when interest in all things spiritual would come to the forefront of human consciousness. Agape (love) and Thelema (will), according to Crowley’s teachings, couple together when expressing one’s individuality. This was a time of the Child, when the need for discovery and experiment accompanied the vast inexperience of the world. Having predicted worldwide conflict in his little book Liber AL, perhaps offhandedly, little did Crowley realize just how catastrophic the next fifty years would be.

Similar to the Egyptian idea of Æons were the Indian Yugas, or ages wonderfully outlined in Omar Garrison’s work of the 1960s, Tantra: The Yoga of Sex (Garrison, 1964). The Satya Yuga was peaceful period much like Isis, when vanity, anger, greed and lust had no hold. Birth happened much like the fabled stork delivering a baby, but through a fervent and loving wish. During the Treta Yuga, procreation occurred through touch, and people started to become smaller in stature. Vedic literature of the Satya Yuga was not as readily understood by the peoples of this age. It was not until the Dvapara Yuga, similar to that of Osiris, that humans started to copulate as we do in the present. Our lifespans had been greatly reduced and finding truth to matters of dharma became nearly impossible. We could also no longer finish what we desired to complete due to internal and external circumstance (karma).

The most dreadful of the Hindu eras within their vast mythos pertains to Kali, the most fierce of the Dasa Mahavidyas, or the Tantric Goddesses of Ferocity. There is much to the symbolism of her appearance. The black skin denotes death or a lack of awareness, even comparable to the invisibility Baal besets upon men should they dream of him, while her protruding tongue represents embarrassment upon being spotted for her fierce and murderous acts. A string of human heads, mostly male, appear about her neck. They are the trophies of her reign.

In some respect, the age or yuga of Kali represents a close identification with both time and death. Both are ultimately synonymous within the phenomenology of most Indian religion, that to identify with time brings one closer to the realm of restriction, limitation, sin, and ultimate demise. In this age, which Crowley associated with his proclamation of the Æon of Horus, things are not as they appear. Men and women strive to find relief through individuality at all costs. There has also been a subtle glint at the impending age to come, wherein men and women act in accordance with justice.

Solutions were offered for the Kali Yuga, particularly by Crowley, through the maxim, "Do what thou wilt shall be the whole of the Law." As will be explained throughout this text, the Law as Crowley cited, was to do one’s purpose and duty with consideration for Will (Thelema) and Love (Agape). As things are not as they appear in this age, the common interpretation of Crowley’s Law was that each man and woman should indulge in practices of outright Hedonism and only for the sake of one’s own pleasure; for that is what it appeared to say. Some of the earliest manifestations of the true Kali worshipers were the Thuggee stranglers, murderers whom were mostly stamped out by the British Imperialists in the 1800s (see: The Gospel According to the Thuggee Strangler and Commentary). Crowley’s followers and others with a New Thought slant were hardly the world problem believers in the monotheistic male gods, particularly Jehovah and Allah, made them out to be. Despite the dawn of this new age, Kali’s influence remains evident through the rising violence of societies across the stretches of human Earth. But does not one age simply end with the harkening of another?

Overlapping Æons

It is easiest to consider the end of an era and the ushering-in of an entirely new one, especially in the scope of metaphysics and dreamy New Age thinking. Such is not the case for this ofttimes overzealous sociological occultism of indicating periods of human history by usage of terms like Æon or Yuga. Such a system must somehow pertain to the nature of the world. Part of this means aspects existent in the past must carry over into the present. As members of previous generations survive to witness a new period, so too do residual influences carry over from previous periods, yet with either greatly diminished or too amplified effects. Though we know little of the prehistory when Isis was perceived as the ruling principality, the forces and effects of Osiris were all too clear during the time of Horus. Christian churches throughout England and America sought to exert control through politics, backing extensively those politicians appearing to hold their ideals in mind. The same held true for the blasphemous Muslim terrorists of Al’Qaeda; their masculine rule carries over well into the earliest parts of the twenty-first century.

Arguable is a point that certain tribes in Africa and the Amazon rain forests continue to exist in the Æon of Isis despite the presence of Osiris and Horus throughout much of the world’s modern social currents. Even through the mere observation of such peoples by Western scientists and researchers, some element to their original isolation has changed; if not just by the presence of humans traveling to their regions by foot and boat, consider their new mythologies to have emerged regarding iron birds, airplanes and jets mysteriously passing overhead. How ominous! What changes we’ve brought to these tribes and peoples, even through passivity, we may never know.

With the current Æon of Ma’at, the overlap of Horus still plays a pivotal role in social change and individual development. The most recent Æon brought a fresh exegesis of old spiritual, religious, and academic models. Christianity, Islam, Hinduism, and Buddhism all saw new variations spread over a worldwide area. Once upon a time, revisitation of the old ways was seen as the solution to the future. With a great deal of individuation taking place, isolation also became prominent in the social consciousness. Now, the present man and woman must act in accordance with the Will of the individual in mind and body, that no man or woman shall be interrupted by the exercise of the rights of any other. So shall it be.

The Symbols of Ma’at

Egyptians employed Ma’at’s principals of balance due to the presence of diverse subsets of individuals in its society, many of whom conflicted with one another (Cohn, 1993). Unfortunately, the voice of the rulers being primarily male represented a mistake by claiming themselves ‘Lord(s) of Ma’at.’ Indeed, and with great misfortune, the key to her true revelation would occur through Damini, the Indian woman recently brutalized by unjust attackers.

Ma’at deals with sound social relations, dynamics of the heavens, seasons, and religious matters so long as they are fair. The universe, nature, the state, and the individual become the testament to the Æon of Ma’at. She calls for the rich to aid the poor, declaring herself spouse to the widow; father to the orphan.

When the Romans took control of Egypt, it was no longer that a woman had rights independent from a man, lest she was married and represented by that male entity. The dream of independence for all had not been fully realized, even amidst Crowley’s declarations pertaining to individuality in Liber AL during the Æon of Horus, that is until now.

Ma’at holds two items. First, in the right hand is the Scepter of Power. Second is the Ankh of Eternal Life held in the left. Male rulers were held responsible by way of Ra’s will to protect and uphold Ma’at’s wishes to combat the wickedness of Isfet, the Goddess’s eternally sworn enemy. It was only after the dualistic relationship between Ma’at and Isfet had formed that Ra was able to rise from the primordial soup of creation, taking command of the sun the stage of the heavens, leading to the manifestation of Had and Nuit.

The Feather of Truth

Ma’at judges the deeds of those whom have passed from this life against the Feather of Truth. The unworthy person’s heart, which is separate from the dead body, is devoured by Ammit, a goddess whose body is composed of a lion, hippopotamus, and crocodile. She is the soul-eater, whereby her consumption leads to endless restlessness for an individual consciousness, the body of the individual to remain forever in limbo. Those deemed good and just were sent to Aaru by way of a long and perilous journey, this soul eventually attaining to Samadhi. Thus, it is the person just and good in deed and action in the present life who avoids the second death of Ammit and quests toward the most ultimate states of consciousness after physical death.

A number of gates to reach Aaru, somewhere between 15 and 21, are mentioned to be guarded by evil demons with knives, representing the evisceration of the clothing of the heart. Aaru’s abode is to the East where the sun rises, a heavenly abode of endless reed fields, the same plants used to create the earliest forms of paper, called papyrus. The reed also links Ma’at to Seshat, mentioned soon. Aaru as a location rather than a deity alone, is also depicted as a land of endless chains of Islands whereby one is entitled to hunt and fish for eternity—a heaven for less privileged peoples indeed.

Seshat

Seshat is the Mistress, or Whore, of the House of Books. She is also the Goddess of architecture, astrology, astronomy, construction, surveying, and mathematics. Sometimes called Safekh-Aubi, Seshat oversees the library and opens the door to Samadhi through Jñana yoga, the yoga of learning or knowledge. She holds a palm stem and marks upon it the passage of time, similar to Kali’s string of heads. Seshat’s marks though, indicate the allotted time for the lifespan of a particular Pharaoh. Her clothing is of the cheetah or spotted leopard hide, associated with Had and Nuit, the factors which make up the heavens and the universe.

Seshat unites with Thoth’s wisdom and her head is thereby surmounted by a downward pointing crescent. The crescent descends further until it forms the shapes of two cobras whose heads touch one another in the ajna chakra of the forehead. The cobras are esoterically likened to the Ida and Pingala nadis, or psychic arteries of the body, but only once Apana (waste energy) has descended, thereby rousing the Mother Kundalini through the beating stick (Sadhana: willful spiritual practice). The serpent Mother of Hindu mythology is the latent energy identified by both Ammit and Aaru once they coexist in harmony through the death of the false ego. Therefore, the initial descent of Seshat’s crescent represents the sublimation of previously learned knowledge and observation (Jñana), the alchemical transmutation of essence into vitality; lead into gold. As this sublimation of knowledge occurs throughout the world, the Æon of Ma’at dawns—which it did on 29 December 2012 at 4:45 am.

The Dawn

In the Æon of Ma’at, which is to overlap with that of Horus, self-realization and the individuation of spiritual attribute(s) continues. Now, however, the use of the written word as information can be freely employed to justify any view. It matters not such things as style or rules, even accepted grammar—the thing written is inherent justification for itself.

In this present time, information will tend toward a public domain, even if breaking established national and international law. Piracy of information becomes the norm; restriction of any such data is loosened eventually and freed to the general population of the world.

Divorce will become rampant mostly at the behest of the female, seen throughout every culture of the world. Homosexuals will battle through tattered legal systems to gain acceptance while still desiring to identify themselves by their particular state and nationality. Heavy-handed governments and extremely wealthy individuals, those left over from the overlaps of the Æons of Osiris and Horus will slaughter millions to stop a general unity for and toward world justice for all peoples. They will fail, yet cause great pain before they invariably die of old age, a death frequently harkened by the rapid overrun of new life.

Currency around the world will continue to devalue. No longer will general populations be controlled by banks or Rothschilds of Earth. Guns will be owned by many people, discharged very rarely for the sake of violence for violence’s sake. Proxies for externalized violence will come to prominence through passive fictionalized observation, i.e. playing video games and watching movies depicting such acts. Greater rationality in even the children involved in such observations will mitigate tendencies to externalize such gruesome depictions. Murders and unjust violations done unto others will lessen greatly in frequency.

With time, the youth borne out of the Æon of Horus will individualize the mistakes of the past, wielding the two cobras of Seshat with increased frequency. They will tend toward occupations requiring extensive research and educational prerequisites—or seek out no such occupation at all. Manual labor will become more of a luxury than sedate jobs of the present modern age.

It will become increasingly more difficult to utilize talents of any particular individual since all peoples will eventually have access to learning on par with those persons deemed presently skillful or viable, those whom have manifested talent and honed it in accordance with greater overall mastery.

The children of the present age will tend toward cold skepticism or deeply individualized—yet highly marketed—spiritual and religious practices. They will gravitate toward innovation through education and information technology. Technological advancement will therefore increase at an improbable rate.

Societies will tend toward recognizing the planet as one intelligent civilization among many. The cosmos will become known as being abundant with life. Masculine religions will fall to the wayside by such revelations.

Creative expression alongside basic exercises of logic, reason, and morality will lead to a celebration of intelligence freed from the confines of past or future. So shall it be.

Law and Notes on the Occurrence of the Prediction of the Æon of Ma’at

In India, acārā were customary laws specific to certain regions. The acārā come from dharma, whose sources are the Vedas (sruti), traditional texts (smrti), and customary laws established by sadacārā, leaders well versed in the Vedas. Kings, according to the Yajnavalkya 1.342-343 were essentially obligated to preserve customs and conventions of any lands newly conquered by that particular kingship. Noted in Narada 10.2-3, sovereigns were also required to allow heretical groups such as Buddhists, Jains, and other religious outliers, local councils, guilds, and corporate entities to exercise their own laws and customs before the kingship’s territorial occupation. This opened a door for many problems coming to the present surface throughout modern India.

Though the local laws were established by those familiar with traditional texts, the higher laws, such as those of a state, were instituted by those versed in the Vedas, which they called sadacārā, standards of the good people. In India as in any other religiously fervent society of the world, misdeeds and corruption on the part of lawmakers became fashionable. It could even be argued that the only way to eject British imperialists from India in the 1800s was to encourage as much diversity and incoherence in the law as possible. So many adaptations to Indian law have been made throughout the millennia, it is difficult for this hugely populated country to keep up with the needs for new and promising reforms, such as those that bring to trial minors involved in heinous crimes such as rape and murder.

India’s problems of gender inequality and mistreatment of social minorities is and has been rampant for centuries. Women are ofttimes equated to property, even animals, with very few opportunities for social advancement or representation. Such is the reflection of the male-dominated Æon of Osiris which so plagued the Western world, figuratively and literally, it is a virtual miracle that the West has managed to emerge in its present shape today. It is in this present age the entire world rises as a singular force to ensure justice for all peoples of all lands—one world—which is Earth.

In the new Æon, decisions will be made based on optimism (Aaru) or pessimism (Ammit) regarding a projected outcome measured with The Feather against one’s closeness to the Mistress of the Books (Seshat). Ma’at rules these forces justly and it is within one’s scope of integrity successful or unsuccessful determinations—about anything—are made.

Increased attention toward the impact(s) humans make upon the environment become evermore prevalent in this age. Environmental consciousness and closeness, similar to those practiced during the Æon of Isis come to prominence within societies.

Since there is the remaining overlaps of Osiris unto Horus and Horus unto Ma’at, so too will there be exaggerated cases of inhuman violence, further amplifying the need for worldly cooperation and a migration toward materialized justice. Adam Lanza’s murder of 26 individuals marks such an incident where the actions of a single individual calls forth social action and changes to a particular legal system. It was only until Damini that the world saw a need for changing how violence done unto others is addressed on a world level.

Though Lanza’s misdeeds were committed with modern firearms, and many now call for increased regulation of such weaponry, justice will prevail for the majority of lawful firearm owners whom do not engage in violent activities with their weapons. More to the point is that the firearm shall represent the very Scepter of Power held by Ma’at in the right hand and each citizen of any truly just society shall have the right to bear it.

So shall it be!

On a more metaphysical note, citizens of the New Æon shall experience increased pressure at and around the anhata chakra located near the solar plexus. This is emotional residue left over from vast injustices imparted unto humanity from the Osiris/Horus overlap. One need only master pranayama and the regulation of breathing, which will be explained in great detail later, to regulate this apparent blockage. More on this seemingly superfluous and seemingly ridiculous notion will be mentioned throughout this work.

Though talismanic magick belongs to a much older Æon (Isis), Ma’at is associated with a particular stone called aventurine. It is green in color and is associated with the anhata chakra. Pertaining to Aeries and [3], this stone is believed to balance masculine and feminine energies that thereby they may aid one in dealings with members of the opposite sex. It is also to level the playing field for one involved in matters of finances and gambling, and should be kept in the left pocket, nearest to the left nadi of Ida—that is if one should so subscribe to talismanic magick. No such thing is adamantly promoted in this work.

Paranoia of a One World Order, a great fear of the conditioned Christian of the past, the fears of particular dynasties of ultra-rich conservatives precluding our destinies are falling to the waysides. Knowledge, as many American social activists have pointed out, is power. It is now up to the individual world citizen to establish a path beyond the gates of knowledge, which the world regards as impenetrable.

So shall it be!

FIRST TESTAMENT: THE OCULUS

Purpose

When the human being embraces a certain reality about religion, that it is wholly or even partially disappointing, one endeavors upon either of two paths: the rebuilding or deconstruction of fundamental tenets to which one gives or once gave reverence or the abandonment of core principals that, in the past, have been given critical importance to existence. It is essential to one’s furthered religious study or abandonment thereof that a recognition of these paths happens at all. Sincerely I tell you it does indeed consume the brain’s capacity to live with conflicts about religion. These account for much of the insanity of the world; the conflicts about these things and not the religious principals themselves.

If religion currently satisfies the cravings of an individual intellect, he or she does not seek conflict with the religious peoples of the other ways, nor does this person look to find what is wholly wrong about another ideology, including that which is his or her own already. Thus, for the concerned person who comes across religious problems and becomes too ashamed to consult an authority within that particular ideology, there is the option to dissociate all relevance about religion by perceiving, at least for a short while, the most absurd religious ideas one can imagine are indicative of truth and falsehood.

Making absurdity obvious to a person’s mind enables a total yet gradual confrontation with the essence of disorganized subjects, especially attributes causing great mental suffering. For instance, in the realm of art a person may stare upon works by Salvador Dali for a sincere meeting with that which is least obvious; there is code to be deciphered, else one is left to glance only upon a realm of pure chaos. The pictures are tangible while their impact upon the mind organized by a continual series of conflicts is not so clear. It would be much more difficult to consult the book of Leviticus in hopes to justify the abandonment of pork as a viable food source in the modern age. Easier would be to consult this book and find an argument why homosexuals should not be entitled to marry—let alone exist. Too often conflicting thoughts, whether about art or religion, bubble forth to indicate organization—at least knowledge of truth to a particular matter—is present, which invariably it still is. Now the individual must sublimate all perceptions and beliefs of such things and apply them rightly through the present moment.

Few religions will help a person organize in the mind those things that are most important and critical to spiritual function. It should also be said that religious and spiritual things still do have great and immediate function even in the minds of the nonbelievers. Yet when one has highly organized any-thing in the mind, truth and relevance become less obvious overtime; sublimation has occurred. In such situations, integration of religious and spiritual ideas indicates some function has been assimilated in the brain at a lower biological level, a dangerous or reassuring notion depending on the solidarity and congruence of one’s deeply held beliefs. To confront absurdity on its most basic levels, one will invariably consult those deeply held things that are themselves absurd and removed from a direct experience of truth. Such is the aim of the Oculus, to disentangle the myriad of deeply held beliefs that they may be freshly rewoven at the behest of the individual rather than any qualification based on an outside source, including this book.

Understanding the Oculus is a matter of concentration and confrontation alike. Few of the sentences will do much to satisfy knowledge as a whole, but will enable the religious and spiritual thoughts of a person, however organized, to become reorganized. One may look at a passage and proclaim that it is stupidly written, for they could have a compulsion to be right. With great practice toward reading what is well written, a book like the Oculus will remind one of prior recognition of quality. This is of course the point to this work, to confront that internal archetype of a thing stupidly written, absurd, etc. and recognize that one had great preparation in identifying what was true or not before this book fell into one’s possession. At what point judgements regarding this work will be evident for a person will be eternally subjective; there is nothing inherently stupid about the Oculus. It is merely the opening of a very vast dome and will function as such when the time is right—and for whom it is right.

The Art of Religion

No religious ideology should include the deliberate spread of interpretations about itself. Only ever should the literature of a religion be handed over, given without much fuss about it. Explanations as to what it all means are better reserved for times of mutual drunkenness and leisure, a place where no serious spiritual matters can be resolved there. This is perhaps the most notable function of the Oculus, to become so intoxicated with confusion one confronts individual purpose and duty far removed from writings such as these.

For many, the Oculus will stand as one of the most controversial texts ever written. Its language is at times offensive, even incomprehensible while still revealing. If it is little else than confusing, what else does the Oculus demonstrate? It is a correspondence with limitations of spiritual and esoteric writing of the past and present, is wholly practical once mastery over terms is deemed possible, and involves a critique of evidence for self-mastery as has been outlined by teachings throughout the East and West. Furthermore, its corpus is innocent to a degree; inaccessible associations, at times present with a reader of even ‘above-average’ intellect will be further compounded by the reader’s present or past practices concerning: understanding (cognitive) and practice (emotional and physical namely, not to exclude ‘understanding’ as it pertains to practice). Thus, the Oculus serves as a reminder to what is known spiritually and hitherto unknown.

The Oculus also stands as a testament to a human being’s Freedom of Expression, namely that of the Author’s; indeed there is great laxity concerning any validity of ‘direct correspondence’ to past literature, a point deemed as so ‘necessary to understanding’ within the previous religious and occult sciences, even modern and heavily referenced writing et al. If the definition of science in this context needs to be elaborated upon to further validate the aims of this text, the Oculus shall fall upon a number of deaf ears far greater than at first anticipated by the Author. Its allusions are a rebuttal to those individuals backing the ever-present repression of self-mastery found throughout history, peoples throughout the world incapable of accepting differences in the thoughts of others. Additionally this text clarifies, self-mastery extends beyond self, yet without trudging into the life of another, whether this be a human or animal of either gender respectively. This is to say, self-mastery will not come through ‘clarifying the nature of self,’ nor will it come by incessant domination over others. These points are to be duly noted for anyone with enough ‘desire’ to claim fully he or she ‘understands’ this text after having studied it, apart from any written claims as to this text’s present and direct aims.

There are safeguards with the use of profanity and the term,’Gospel,’ as is clearly demonstrated throughout this text. These are for the emotionally unguarded, those whom have yet to see passion and conviction diminish in priority to such an extent his or her intellect may proceed into digesting the contents of this document. To clarify, even those interested in such a profoundly idiotic topic of ‘The Occult’ are easily consumed by passion to obtain treasures otherwise unknown until such texts as these and others are revealed; humans love things handed to them without extensive success and failure in tandem, i.e. Work. And the previous convictions within a reader, fostered by our ancestors’ success at proliferating social and religious ignorances and by finally birthing us into this world, will further serve as fuel to label this text as ‘controversial.’ Labels placed upon the Oculus can extend into the realm of moral objection, even to the point its Author, his selfhood, is deemed by the religiously convinced as ‘he who is his words.’ Should labels concerning the ‘nature’ of the Author be placed alongside the Oculus, an analysis of its content at least, this will serve as a further demonstration as to the power of such texts throughout history; unto societies and individuals, the products of labor will fall. Let not another be torn by such notions presented throughout this work.

Before proceeding, it is to be further noted many sections of the Oculus involve both anecdotal stories, albeit religious in nature, alongside extensive research into topics deemed less ‘occult’ in origin, rather glaringly obvious with countless points previously overlooked because of, again, varying degrees of conviction that lead one to label certain topics as insignificant. To the Author, he sees little importance in the proliferation of said religious and/or social truths or untruths presented here, nor gives credence to claims the stories within these Gospels are ‘true,’ i.e. actual to have happened. Yet, they have happened to some extent: blasphemy and the violation of the human Will by another does happen presently somewhere in the world, these acts not readily visible (in the most tangible sense, apart from Television) by the Author or his many readers for that matter. The Author has participated in no crime howsoever mentioned within the Gospels, except by having written them.

The Oculus

1.

Origin

0. Pure; free and without restriction

2. Awe and splendor; the arising of senses

3. Engagement; the birth of questioning, of opposition

4. Love and the genesis of humankind

5. The fields of human endeavor; correspondence with any set

2.

Flowering

0. Nothing: known to be this

1. Questioning and opposition as there are [2]

2. Love preceding endeavor

3. Reason, persuasion, and confusion

4. The loss of splendor; mindlessness and mind as base

3.

Birth and Death

1. Engagement and opposition; against [1] is skepticism

2. Humankind; as only endeavor

3. The love of splendor

4. Reason and Restriction; the genesis of philosophy

5. The genesis of humankind

4.

Mind

1. The zero

2. The one

3. The one, with any [4]

4. Opposition

5. Confusion and love of [1]

5.

Any

1. As many

2. As distinct

3. As splendor

4. As distinct

5. Awe and splendor; arising of the senses

Commentary:

Within Four Classes of Consciousness, there is further categorization of consciousness removed from action bringing consciousness into great conflict within the Abbhidhamma, a system of Buddhist psychology uncommonly proliferated throughout parts of Southeast Asia: "The Pali word citta is derived from the verbal root (as Pali is primarily oral in transmission [parenthesis mine]) citi, to cognize, to know. It is described further as the agent, citta is that which cognizes an object. As the instrument, citta is that by means of which the accompanying mental factors cognize the object, i.e. [4]: Mind. Here we have butted up against a particular barrier between languages rather than philosophy. It is one thing to purport, however madly, consciousness is thought, thought is consciousness," despite the obvious identification with citta as also action rather than being, a state of stillness, alone. It is another to categorize consciousness with the very faculty we have seen contributes to furthered action. Forgetting sense base of any sort, it, indistinguishable from [2]: Flowering & [4]: Mind, it is easy to find parallels between Buddhism and Hermeticism: The Principal of All-Mind, that all phenomena is in-mind (as originating from there), the remaining consciousness known or knowable but willfully ignored. Without a categorization of the present consciousness, there is uninhibited and unrestricted consciousness. This is easily denied: the categories are alluring and full of logic but often mislead us toward or away, take your pick, from witnessing truth to the thing in itself. At least it is the nearly close interplay between mental activities and action which we have deemed worthy of naming: Categorization of Consciousness. Such notions are set forth primarily by the Pali Buddhists whom preach the Gospel of Abbhidhamma.

The individual and endeavor accounts for [0]. This is known or unknown. The endeavor and splendor give rise to the senses. Confusion and love of [1] is distinct from Origin. As there is [2], any pair is knowable distinct from endeavor following much Awe and splendor; arising of the senses. He and she account for the opposition within genesis. Following is Birth and Death. The child is the allowing mind, of Any: [5] is the number giving rise to endeavor and the senses; therein lies confusion and restriction: [5] is the birth and death of humankind. Mindful or mindless in pairing is [1]: in [5] there is confusion.

From the Abbhidhammattha Sangah: Chapter [1]: p 25: [Law] is a valuable opportunity to develop the perfection of wisdom, and of the Two Realities (as kinds) there is: conventional (Pali: sammuti) and ultimate (P: paramattha). Conventional (Realities): Within thought and expression, unclear of any action (even if unwillingly expressed), They include such entities as living beings, persons, men, etc… and contrasting from Conventional is Ultimate: ". . . things that exist by reason of their own intrinsic nature (P: sabhava), as and most importantly (for the Commentator of the A.D.S, B. Bodhi), the things contained in the Abbhidhamma, spoken of therein, are altogether four fold from the standpoint of ultimate reality." [4.]: Mind.

The Five Aggregates as outlined by the Abbhidhamma and other Pali sources (Goodard, Selections from Pali Sources: Word of the Buddha, etc.): matter, feeling (ambiguous as to tactile or emotional in distinction), perception, and mental formations. The latter is often pluralized as Dependent Origination, a central tenet to Pali thought formations, i.e. conclusions, and inaccurately conjectured as consciousness; as citta is consciousness, so too seem there to be varieties of it; the latter yoking as an object removed from itself as ‘only subject.’ For a human being, his or her life is often reduced to [3] of [5]: consciousness, ‘mental factors,’ and matter—three previously mentioned encompassing all [5] aggregates; varieties of consciousness supersede categories. With yoking there is opportunity to agitate or join. Though the categorization of consciousness is limiting as action (by nature of comparison), the further product of Abbhidhamma is to say essentially: consciousness, mind, and aggregates are, . . . the mental states that arise along with consciousness performing diverse functions. Though a number of mental factors are distinct in number, [52], matter has [28] types of material phenomena (p27, Bodhi).

Humankind

1.

Origin

0. Nothing; known to be this

1. Realization of extrinsic entities, specifically with regards to ‘self’ as separate (from Origin), i.e. knowledge (only) of ‘the causeless self’

2. Birth of conflict; flowering of any subsequent generation (lineage)

3. Birth of confusion; triangle as surface

4. Material Variation

2.

Flowering

1. Realization of ‘that which is intrinsic’

2. Union; of any pairing: recognition of phenomenal opposition

3. Conflict

4. Confusion and confinement of ‘that which is extrinsic’ by Laws

5. Nothing; known or unknown to be this

3.

Birth and Death

1. Suffering

2. Opposition

3. Conflict with that which is known or unknown; reversion to base pairing

4. Conscience, bargaining, and concession-making

5. Material Variation

4.

Mind

0. Freedom; known to be this

2. Realization of the Origin through any pairing

3. Bargaining and the act of imparting knowledge

4. Conscience between any pairing

5. Conflict and the birth of unresolved pairing

5.

Any

1. As distinct

2. As a product of that which is distinct or indistinct

3. As distinct or indistinct

4. The birth of conscience; recognition of ‘the act of distinction’

5. As distinct (the addition of [1]: Distinct, i.e. ‘observer’ = [2],[3], the product of reproduction)

Commentary:

The Ipsissimus is to destroy all tendencies to construct or to cancel such necessities (internal or external) . . . He has mastered Anatta, the Law of Unsustainability according to Dr. Kaczynski. Many other ranks, also known as grades, within an occult context are mentioned throughout the history of such writing. The Magus is essential to achieving the grade of Ipsissimus; we should approach this grading scale from the top down. Mentioned in Liber 418, 3rd Æthyr, he/she is to destroy [3] Guardians: Madness, and Falsehood, and Glamour that is, Duality in Act, Word and Thought. The ranks below are also of duly pertinent mention, yet we will move along now, leaving the ignorant in the dark per se. Before all light on this subject leaves, the nature of the Magister Templi, one who is free from internal contradiction or external obscurity; His word is to comprehend the existing Universe in accordance with His own Mind… Master of the Law of Sorrow, must be considered. And herein one finds great worth to Jñana Yoga and importance of its historical preservation. And of the naysayer, could he/she be real? They exist indeed.

Bhagavad Gita As It Is: His Divine Grace A.C. Bhaktivedanta Swami Prabhupada: Chapter Four: p.63: Purport: Third Sentence: Human life is meant for the cultivation of spiritual knowledge, in eternal relationship with the Supreme Personality of Godhead, and the executive heads of all states and all planets are obliged to impart this lesson to the citizens by education, culture and devotion. The Fourth Chapter continues with the following, further having an impact on the soon-to-be presented madness found within so many religiously fervent humans: 2. This supreme science was thus received through the chain of disciplinic succession, and the saintly kings understood it in that way. But in course of time the succession was broken, and therefore the science as it is appears to be lost. Perhaps we, the occult laypersons, can only pick up where they, the kingly beings, left off with