Keith

“The space (nam-mkha') or dimension (dbyings) or expance (klong) of the Dharmakaya provides room for all possible manifestations of phenomena to arise without obstruction. Thus, the literal significance of Dharmakaya (chos-sku) is not "body," such as "Truth Body" or "Law Body," as some would treanslate it, but the dimension (sku, Skt. kāya) of all existence (chos, Skt. dharma). Dharma is what exists, that is, "reality"; and, therefore, it is also the teaching about what really exists. The term kāya (sku) means not only "body" in the ordinary physical sense, but the entire manifest dimension of the individual.”
― John Myrdhin Reynolds, The Golden Letters: The Tibetan Teachings of Garab Dorje, First Dzogchen Master

“Although each of the yanas, or vehicles (theg-pa) to enlightenment, is perfectly correct and sufficient to catry the practitioner to liberation, each of them possesses its own definitive view and its own particular methods, as explained in the introduction above. However, Dzogchen Atiyoga represents their culmination in therms of its being the view of the Dharmakaya itself. And since Dzogchen is itself not curtailed or restricted by any limitations in terms of practice, a Dzogchenpa, or Dzogchen practitioner, is able to use any of the methods found in these other vehicles and practice them when found useful or necessary. But this is always done while maintaining the Dzogchen point of view. Once having ascended to the summit of the mountain peak of Dzogchen, we should not retrace our steps to any lesser view, for this would create an obstacle to our further development. In terms of the spiritual path of liberation and enlightenment, the higher level of teaching includes and enhances the lower levels of teaching, rather than excluding them. Thus all of the methods found in the Sutras and the Tantras lie open to the Dzogchenpa, but such a practice is not thereby limited by them. The practice should be tailored to the individual, to his or her needs and capacities, and not coercing the individual to fit the mold of the practice. This is a profound point and should be understood well. Thus is says in the text {the Conclusion of Patrul's "Special Teaching of the Wise and Glorious King"} that all of the methods of found in the eight lower vehicles, that is, the Sutras and the Tantras, accompany the view of Dzogchen as its friends and helpers.”
― John Myrdhin Reynolds, The Golden Letters: The Tibetan Teachings of Garab Dorje, First Dzogchen Master

“The key to understanding Crowley is the same as the key to understanding the Marquis de Sade. Both wasted an immense amount of energy screaming defiance at the authority the resented so much, and lacked the insight to see that they were shaking their fists at an abstraction.”
― Colin Wilson, Aleister Crowley: The Nature of the Beast

“It is impossible to understand Crowley. unless we grasp that, like Madame Blavatsky and Mathers and Yeats and Florence Farr, he took magic as seriously as Lord Rutherford took atomic physics. Literarym commentators often make the same mistake about Yeats: that he regarded magic as a romantic exercise in suspension of disbelief. Yeat's [sic] magical notebooks reveal this to have been untrue; they go into overwhelming detail about magical procedures and symbols and show that he continued to be obsessed by it long after he ceased to be a member of the Golden Dawn.”
― Colin Wilson, Aleister Crowley: The Nature of the Beast