Michael Wynn's Occult Reference Library
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18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

asily established. the earliest troubadour (diez p. 15. raynouard 4, 83) actually names christ still as the lord of thunder, jliesus del tro. a neapolitan fairy-tale in the pentamerone 5, 4 personifies thunder and lightning truone e lampe) as a beautiful youth, brother of seven spinning virgins, and son of a wicked old mother who knows no higher oath than' pe truone e lampe. without asserting any external connexion between this tradition and the german 1 brem. wtb. 2, 575. dat di de hamer sla! strodtm. p. 80, conf. schm. 2, 192. the hammer, or a great hammer strike you! abeles kihistl. imordn. 4, 3. gerichtsh. 1, 673. 2, 79. 299. 382. verhamert diir, kolt, schiitze 2, 96 =verdonnert, verteufelt, bksted, cursed &c. how deeply the worship of the god had taken root among the people, is proved

onies to the harmony between the german and norse mythologies. an author of charles the great's time tells us that the langobards named wodan's wife frca, and she is called frigy in the edda, he cannot have drawn this from norse tradition, much less can his narrative through saxo's intermediacy have become the source of the northern faith. but in favour of freyja too we possess a weighty piece of external evidence. the edda makes her the owner of a costly necklace named brisinga men (brisingorum monile; she is called' eigandi brisingamens' sn. 37. 119. how she acquired this jewel from the dwarfs, how it was cunningly stolen from her by loki, is fully narrated in a tale by itself, sn. 354 357. in the poets therefore loki is brisings j?iofr (thorl. obs. 6, 41. 63; a lost lay of the edda rela

3 8 INITIATION CEREMONY

ercury is the only one which unites these primary forms in one symbol. saturn is composed of the cross and the crescent, showing that lead is corrosive externally and lunar internally. jupiter is the reverse, mars is solar internally while venus is the opposite, for copper is externally of the nature of gold, but internally corrosive. wherefore, also the name of the sphere of venus nogah, denotes external splendor. heg: shows theoricus the 2nd tablet. heg: this shows the true and genuine attribution of the tarot trumps to the hebrew alphabet which has long been a secret among the initiates and which should be carefully concealed from the outer world. as a mss. lecture on this subject is circulated among the members of the grade of practicus, i shall not further enter into its explanation

4 7 INITIATION CEREMONY

name of the angels of geburah, the same spelling, the same pointing, seraphim, around the middle pillar of the sephiroth, because that is the reconciler between the fires of geburah and severity, and the waters of chesed or mercy, and hence it is said in the new testament, that it is a type of christ, the reconciler. and the serpent is of brass, the metal of venus, whose sphere is called nogah or external splendor, as shown further in the alchemic symbol of the planet venus, wherein the circle of the sun is exalted above the cross of corrosion. and therefore it is said in the zohar, that alone of the shells is the serpent nogah found in holiness, and he is called the bilanx of justice. why then is he called the external or false splendor? because he indeed uniteth the paths but comprehende

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

with the name or zodiacal glyph of a desired lover, a little silver key charm or an actual key in a spell to find a new home, a picture of an ideal holiday location, and so on. in a sense, this part of the spell begins before the actual rite and involves verbalising the purpose. as you define it in a few words or a symbol, you may realise that what you are really seeking lies beyond the immediate external purpose. spending time at this stage is quite vital as it is said we tend to get what we ask for, so we should take care to ask for what would truly fulfil our potential, rather than what we think we need immediately. if you are working alone, hold the symbol while speaking words that summarise the purpose of the magick. you may be surprised to discover that it is your wise psyche speakin

g abilities; for maintaining impartiality when making difficult decisions and judgements; and for seeing other dimensions. it is the colour of artists, sculptors, dancers, writers and poets, and can bring inspiration and originality increasing artistic ability. turquoise candles can be used effectively on thursday or friday. blue blue is the colour of the father god and other sky deities in their external roles as wise judges and rulers and so can be used for this aspect of the god and as a protective colour. in magick, blue can expand the boundaries of possibility and bring success, confidence and power mingled with altruism, nobility and idealism. blue is also used for prosperity rituals where this involves advancement or for maximising opportunities, for promotion and expansion of busin

en, when worn as an amulet, and can be grown in the garden to protect both garden and home. it is also believed to give long life and protection against illness. ruled by the sun. anise (aniseed) anise calms the nervous system and relieves coughs and lung problems. it is a very gentle herb, excellent for skin problems. it protects against all negative influences, especially in the home, including external hostility, bad dreams. a sachet on the bedpost keeps the sleeper young. ruled by jupiter. apple apple is good for fevers and nausea. it has all-over powers of rejuvenation and fertility and so is especially used for healing babies and children. it will also heal relationships, restore youthful optimism and the increase of hope. it increases inner beauty and helps self-esteem, especially i

ffects on courage, stamina and renewed strength and energy. it is good for improving a sluggish metabolic rate, for reducing all swelling, especially fluid retention, for premenstrual tension, for aiding breastfeeding and for easing an infant's colic and restlessness. it also helps sore eyes and coughs and improves mental alertness. fennel brings protection from unwanted visitors and all forms of external hostility. ruled by mercury. ginger much prized in the east, ginger is still used in china to aid potency and ensure long life. it warms the body, removing pain, especially rheumatism, and it strengthens and heals the respiratory system, as well as boosting the immune system. it is good for throat complaints, and for all sickness and nausea, especially in pregnancy and while travelling, s

ender is a herb of love; it attracts gentle and kind lovers, especially for women. it is good for wish magick. ruled by mercury. marigold marigold is a good, all-purpose ingredient for healing sachets, especially for all skin complaints and infections. it is effective in the treatment of bleeding, burns, headaches, eye and gall-bladder problems and stomach ulcers. it protects against internal and external infections. marigold increases positivity in the home, makes a lover more affectionate, promotes fidelity and helps in all legal problems. ruled by the sun. mullein mullein is effective for the relief of any respiratory condition, such as bronchitis, hoarseness, asthma and harsh coughs. it can also be used for acidity, skin inflammation and pains of all kinds. it acts as a sedative and a

ny caring still, but separately. this is also a good ritual if you are separating or divorcing from a partner but need to maintain friendly contact, perhaps because you work together or have joint family or financial responsibilities. 8- crystals and protective magick whether you are carrying out spells, rituals or divination or are simply feeling anxious, vulnerable or under attack from inner or external forces, psychic protection can enclose you in light and keep out all that threatens your harmony. it is a very positive form of magick that for everyday use requires a basic ritual or visualisation that takes only a minute or two. some people carry out routine psychic protection when returning from work and in the morning as naturally as taking off their work clothes and having a bath, to

tress, touch your chosen crystal for strength and protection. keep it on your desk at work, place it between you and an adversary or next to your bed if you are troubled by bad dreams or fear psychic attack or malevolence at night. people living in areas with high rates of robbery and violence may wish to put a power crystal, such as turquoise, red jasper or carnelian, as a protective buffer near external doors and windows. in less extreme circumstances, charged rose quartz and amethyst are excellent for sleep and relaxation problems, for charging simply accentuates the innate calm energies of the crystal. with the gentle crystals (such as amethyst, rose quartz or smoky quartz, you will experience a gentle warmth and enclosing light of pink, green or purple according to the colour of the c

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

scientific investigation knows painfully how every observation must be corrected again and again. the need of yoga is so bitter that it blinds us. we are constantly tempted to see and hear what we want to see and hear (19) it is therefore incumbent upon us, if we wish to make the universal and final yoga with the absolute, to master every element of our being, to protect it against all civil and external war, to intensify every faculty to the utmost, to train outselves in knowledge and power to the utmost; so that at the proper moment we may be in perfect condition to fling ourselves up into the furnace of ecstasy which flames from the abyss of annihilation. love is the law, love under will (part 2 of 8* yoga for yahoos. second lecture. yama* do what thou wilt shall be the whole of the la

hear the ticking of the clock; perhaps you do not even know whether a typewriter is going in the room; for all i know, you could sleep peacefully through an air-raid. that has nothing to do with it. as soon as you start the practices you will find, if you are doing them properly, that you are hearing sounds which you never heard before in your life. you become hypersensitive. and as you have five external batteries bombarding you, you get little repose. you feel the air on your skin with about the same intensity as you would previously have felt a fist in your face. 5. to some extent, no doubt, this fact will be familiar to all of you. probably most of you have been out at some time or other in what is grotesquely known as the silence of the night, and you will have become aware of infinit

but many; but, for all that, our process has followed the necessary operation of our intellectual machine. since that machine is the only machine that we possess, our arguments must be valid in some sense or other conformable with the nature of this machine. what machine? that is a perfectly real object. it contains innumerable parts, powers and faculties. and they are as much a nightmare as the external universe which it has created. gad, sir, patanjali is right! 15. now how do we get over this difficulty of something coming from nothing? only by enquiring what we mean by nothing. we shall find that this idea is totally inconceivable to the normal mind. for if nothing is to be nothing, it must be nothing in every possible way (of course, each of these ways is itself an imaginary somethin

of art! habit soon familiarised these rough and ready succedanea. but i suspect that it may have been the isolation and the physical hardship itself that helped, that more and more my magical operation became implicit in my own body and mind, when a few months later i found myself performing *in full* operations involving the formula of the neophyte (for which see my treatise 'magick) without any external apparatus at all. 10. a pox on all these formalistic aryan sages! unless one wants to be very pedantic, it is rather absurd to contend that this form of ritual forced upon me, first by external and next by internal circumstances, was anything else but a new form of asana, pranayama, mantra-yoga, and pratyahara in something very near perfection; and it is therefore not surprising that the

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

than going to the movies, when you know how to sense reality. there is beauty in every incident of life; the true and the false, the wise and the foolish, are all one in the eye that beholds all without passion or prejudice: and the secret appears to lie not in the retirement from the world, but in keeping a part of oneself vestal, sacred, intact, aloof from that self which makes contact with the external universe. in other words, in a separation of that which is and perceives from that which acts and suffers. and the art of doing this is really the art of being an artist. as a rule, it is a birthright; it may perhaps be attained by prayer and fasting; most surely, it can never be bought. but if you have it not. this will be the best way to get it--or something like it. give up your life c

ALEISTER CROWLEY DUTY

to it from its relations with the part of the universe which you do not yet control. 6. extend the dominion of your consciousness, and its control of all forces alien to it, to the utmost. do this by the ever stronger and more skilful application of your faculties to the finer, clearer, fuller, and more accurate perception, the better understanding, and the more wisely ordered government, of that external universe. 7. never permit the thought or will of any other being to interfere with your own. be constantly vigilant to resent, and on the alert to resist, with unvanquishable ardour and vehemence of passion unquenchable, every attempt of any other being to influence you otherwise than by contributing new facts to your experience of the universe, or by assisting you to reach a higher synth

ervance of the law of thelema, it is of the very first importance to you that every individual should accept frankly that law, and strictly govern himself in full accordance therewith. you may regard the establishment of the law of thelema as an essential element of your true will, since, whatever the ultimate nature of that will, the evident condition of putting it into execution is freedom from external interference. governments often exhibit the most deplorable stupidity, however enlightened may be the men who compose and constitute them, or the people whose destinies they direct. it is therefore incumbent on every man and woman to take the proper steps to cause the revisions of all existing statutes on the basis of the law of thelema. this law being a law of liberty, the aim of the leg

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

ery man and every woman is a star" that is to say, every human being is intrinsically an independent individual with his own proper character and proper motion (7) every man and every woman has a course, depending partly on the self, and partly on the environment which is natural and necessary for each. anyone who is forced from his own course, either through not understanding himself, or through external opposition, comes into conflict with the order of the universe, and suffers accordingly. xiv (illustration: a man may think it his duty to act in a certain way, through having made a fancy picture of himself, instead of investigating his actual nature. for example, a woman may make herself miserable for life by thinking that she prefers love to social consideration, or "vice versa. one wo

on must become aware of its own character before it can be said to exist. from that knowledge it must divine its destiny. it must then consider the political conditions of the world; how other countries may help it or hinder it. it must then destroy it itself any elements discordant with its destiny. lastly, it must develop in itself those qualities which will enable it to combat successfully the external conditions which threaten to oppose is purpose. we have had a recent example in the case of the young german empire, which, knowing itself and its will, disciplined and trained itself so that it conquered the neighbours which had oppressed it for so many centuries. but after 1866 and 1870, 1914! it mistook itself for superhuman, it willed a thing impossible, it failed to eliminate its own

iliation, voluntarily undertaken so that he might resume his work unhampered by spiritual creditors. these are the stigmata. memory is hall-marked by its correspondence with the facts actually observed in the present. this correspondence may be of two kinds. it is rare (and it is unimportant for the reasons stated above) that one's memory should be confirmed by what may be called, contemptuously, external evidence. it was indeed a reliable contribution to psychology to remark that an evil and adulterous generation sought for a sign (even so, the permanent value of the observation is to trace the genealogy of the pharisee- from caiaphas to the modern christian) signs mislead, from "painless dentistry" upwards. the fact that anything is intelligible proves that it is addressed to the wrong q

from these causes are manifested in the career 57 of the master therion, it is assuredly the easiest and most reasonable explanation to assume an identity between the two men. nobody is shocked to observe that the ambition of napoleon has diminished the average stature of frenchmen. we know that somehow or other every force must find its fulfilment; and those people who have grasped the fact that external events are merely symptoms of external ideas, cannot find any difficulty in attributing the correspondences of the one to the identities of the other. far be it from any apologist for magick to insist upon the objective validity of these concatenations! it would be childish to cling to the belief that marius de aquila actually existed; it matters no more that it matters to the mathematici

ronger evidence of its validity than the confirmation of its predictions by experimental evidence. the objective can always be expressed in subjective symbols if necessary. the controversy is ultimately unmeaning. however we interpret the evidence, its relative truth depends in its internal coherence. we may therefore say that any magical recollection is genuine if it gives the explanation of our external or internal conditions. anything which throws light upon the universe, anything which reveals us to ourselves, should be welcome in this world of riddles. as our record extends into the past, the evidence of its truth is cumulative. every incarnation that we remember must increase 58 our comprehension of ourselves as we are. each accession of knowledge must indicate with unmistakable accu

im to attempt conjurations in the english language. there already existed one example, the charm of the witches in macbeth; although this was perhaps not meant seriously, its effect is indubitable<truth of things in his art, whether he be aware of what he is writing, or no> he has found iambic tetrameters enriched with many rimes both internal an external very useful "the wizard way (equinox i,i) gives a good idea of the sort of thing. so does the evocation of bartzabel in equinox i,ix. there are many extant invocations throughout his works, in many kinds of metre, of many kinds of being, and for many kinds of purposes (see appendix. other methods of incantation are on record as efficacious. for instance frater i.a, when a child, was told

traneous to the bare necessity of its existence. they purified the mind by special prayers and conservations. they avoided the contamination of social intercourse, especially the conjugal kind; and their servitors were disciples specially chosen and consecrated for the work. in modern times our superior understanding of the essentials of this process enables us to dispense to some extent with its external rigours; but the internal purification must be even more carefully performed. we may eat meat, provided that in doing so we affirm that we eat it in order to strengthen us for the special purpose of our proposed invocation<
ALEISTER CROWLEY MAGICK WITHOUT TEARS

ery man and every woman is a star" that is to say, every human being is intrinsically an independent individual with his own proper character and proper motion. 7. every man and every woman has a course, depending partly on the self, and partly on the environment which is natural and necessary for each. anyone who is forced from his own course, either through not understanding himself, or through external opposition, comes into conflict with the order of the universe, and suffers accordingly (illustration: a man may think it his duty to act in a certain way, through having made a fancy picture of himself, instead of investigating his actual nature. for example, a woman may make herself magic without tears get any book for free on: www.abika.com 40 miserable for life by thinking that she pr

itself. this law is called the law of thelema. it is summarized in the four words "do what thou wilt" it should not be necessary to explain that a full appreciation of this message is not to be obtained by a hasty examination. it is essential to study it from every point of view, to analyse it with the keenest philosophical acumen, and finally to apply it as a key for every problem, internal and external, that exists. this key, applied with skill, will open every lock. from the deepest point of view, the greatest value of this formula is that it affords, for the first time in history, a basis of reconciliation 59 between the three great schools of magick. it will tend to appease the magic without tears get any book for free on: www.abika.com 106 eternal conflict by understanding that each

expert examination, it remains to a great extent mysterious; but the little we know of it is enough to show that it is a sublime synthesis of all science and all ethics. it is by virtue of this book that man may attain a degree of freedom hitherto never suspected to be possible, a spiritual development altogether beyond anything hitherto known; and, what is really more to the point, a control of external nature which will make the boasted achievements of the last century appear no more than childish preliminaries to an incomparably mighty manhood. it has been said by some that the law of thelema appeals only to the lite of humanity. no doubt here is this much in that assertion, that magic without tears get any book for free on: www.abika.com 107 only the highest can take full advantage of

the mind. in these few words is included the whole method without all the bombastic piety of the servile doctrine of mysticism about the surrender of the will. nor is this idea of surrender actually correct; the will must be identified with the divine will, so-called. one wants to become like a mighty flowing river, which is not consciously aiming at the sea, and is certainly not yielding to any external influence. it is acting in conformity with the law of its own nature, with the tao. one can describe it, if necessary, as "passive love; but it is love (in effect) raised to its highest potential. we come back to the same thing: when passion is purged of any "lust of result" it is irresistible; it has become "law" i can never understand why it is that mystics fail to see that their smarmy

lt the whole of your own consciousness until it becomes as free to move on that exalted plane as it is for him. you should note, by the way, that in this case the postulation of another being is not necessary. there is no way of refuting the solipsism if you feel like that. magic without tears get any book for free on: www.abika.com 324 personally i cannot accede to its axiom. the evidence for an external universe appears to me perfectly adequate. still there is no extra charge for thinking on those lines if you so wish. i have paid a great deal of attention in the course of my life to the method of exalting the human consciousness in this way; and it is really quite legitimate to identify my teaching with that of the yogis. i must however point out that in the course of my instruction i h

l of unnecessary danger by not leaving yourself in the first place in the hands of the holy guardian angel. in any case there are the two methods which stand as alternatives. i magic without tears get any book for free on: www.abika.com 325 do not know of any third one which can be of any use whatever. logically, since you have asked me to be logical, there is certainly no third way; there is the external way of magick, and the internal way of yoga: there you have your alternatives, and there they cease. love is the law, love under will. 50 chapter lxxxiii epistola ultima cara soror, do what thou wilt shall be the whole of the law. the suggestion in your last letter to me is a very sensible one. i do think that people in general would like to get some idea of my system of training as a who

matter like mathematics as our analogy. the schoolboy struggling with the rule of three is a very rudimentary image of the advanced mathematician working on the differential calculus. from the above it ought to be clear to you that i have said all that really needs to be said in explaining the whole of magick as the science and art of extending, first in oneself, one's own faculties, secondly in external nature their hidden characteristics. before closing the subject entirely i think it well to point out that there are quite a number of worlds on which a good deal of work remains to be done. in particular i cannot refrain from mentioning the work of dr. dee and sir edward kelly. my own work on this subject has been so magic without tears get any book for free on: www.abika.com 329 52 elab

ALEISTER CROWLEY MEDITATION

with the reasoned steadiness of the beaver; and except in the few animal communities which are organized, such as bees, the greatest intelligence is shown by those of solitary habits. this is so true of man that psychologists have been obliged to treat of the mental state of crowds as if it were totally different in quality from any state possible to an individual. it is by freeing the mind from external influences, whether casual or emotional, that it obtains power to see somewhat of the truth of things. let us, however, continue our practice. let us determine to be masters of our minds. we shall then soon find what conditions are favourable. there will be no need to persuade ourselves at great length that all external influences are likely to be unfavourable. new faces, new scenes will

all burns up at last<invocation, by which he calls down that which is above him and within him; but for evocations, by which he calls forth that which is below him and without him, he may place a triangle without the circle> we will now consider each of these matters in detail. 54 chapter i the temple the temple represents the external universe. the magician must take it as he finds it, so that it is of no particular shape; yet we find written, liber vii, vi, 2 "we made us a temple of stones in the shape of the universe, even as thou didst wear openly and i concealed" this shape is the vesica piscis; but it is only the greatest of the magicians who can thus fashion the temple. there may, however, be some choice of rooms

hence we have practices for breaking up sleep, for putting our bodies into strained and unnatural positions, for doing difficult exercises of breathing- all these, apart from any special merit they may have in themselves for any particular purpose, have the main merit that the man forces himself to do them despite any conditions that may exist. having conquered internal resistance one may conquer external resistance more easily. in a steam boat the engine must first overcome its own inertia before it can attack the resistance of the water. when the will has thus ceased to be intermittent, it becomes necessary to consider its size. gravitation gives an acceleration of thirty-two feet per second on this planet, on the moon very much less. and a will, however single and however constant, may

ALEISTER CROWLEY TAO TEH KING

e the lines bounding a plane. the plane is the real thing, the lines infinitely small in comparison, and serving only to define it. so also the 'self' is an imaginary limit marking off the divisions of the body of god. the errors of ahamkara (the ego-making faculty) is to take the illusory surface for the sphere. cf. liber ccxx concerning the nature of nuit) 12 chapter xii the withdrawal from the external. 1. the five colors film over sight; the five sounds make hearing dull; the five flavours conceal taste; occupation with motion and action bedevil mind; even so the esteem of rare things begetteth covetousness and disorder((this is the regular yogi doctrine, and may be tested by experience of various bhavanas and other proper concentrations. but laotze draws a parallel for social or polit

ALEISTER CROWLEY THE HEART OF THE MASTER

my memory two other writings from a compilation of certain jews of old "all have sinned, and come short of the glory of god; and this "the thought of foolishness is sin" now did i understand that all men live in sin, being baulked of their true will, that is, of the free function of their essential nature. this restriction cometh much from their ignorance of what their true will is, and much from external hindrance, but most of all from the interference of illcontrolled parts of their own instruments, the body and mind. for freedom is not found in looseness and lack of governance, but in the right ruling of each individual of the common weal so as to assure his own well-being no less than that of the whole. and this effect is to be won by perfect organization under the eye of an intelligen

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

rance than to any other. for, the moment we do so, we confirm illusion of duality. we assert imperfection as absolute instead of as a device of perfection for self-appreciation. the secret name was revealed in the sahara desert- see liber 418, 12 aethyr, equinox i, v, suppl. pp. 82-87. this question of making "no difference" as ordained is to regard the whole of the non-ego or universe apparently external to the self as a single phenomenon; samadhi on any one thing becomes therefore samadhi on the whole. the mystic who "availeth in this" can then perform his great work of "love under will" in a single operation instead of being obliged to unite himself with the non-ego piecemeal. but see also the comment on verse 4, above. notice the word "hurt, from he french "heurter, meaning to knock ag

n for supposing that these possess any authority beyond their own jurisdiction. we know that the structure of the brain has been determined by the animal struggle to survive: it is adapted to the conditions of environment. it is the serf of brute passions, the ape of atavism, the dupe of sense, and the automaton of accident. we have no right to assert that its internal reactions correspond to the external world in any way whatever. officially recognized thinkers are only just beginning to realize what mystics have known since the morning star glimmered through the haze on the horizon of history, that the laws of thought are only expressions of the bondage of the thinker. apart from the dependence of mind upon the unreliable, symbolically communicated, and fragamentary affidavits of sense

t" in any absolute sense. each account of it must be incomplete, symbolic, and variable with the position and faculties of the observer "by his theory of relativity, albert einstein has provoked a revolution of thought in physical science "the achievement consists essentially in this- einstein has succeeded in separating far more completely than hitherto the share of the observer and the share of external nature in the things we see happen. the perception of an object by an observer depends on his own situation and circumstances; for example, distance will make it appear smaller and dimmer. we make allowance for this almost unconsciously in interpreting what we see. but it now appears that the allowance made for the motion of the observer has hitherto been too crude- a fact overlooked beca

iously in interpreting what we see. but it now appears that the allowance made for the motion of the observer has hitherto been too crude- a fact overlooked because in practice all observers share nearly the same motion, that of the earth. physical space and time are found to be closely bound up with this motion of the observer; and only an amorphous combination of the two is left inherent in the external world. when space and time are relegated to their proper source- the observer- the world of nature which remains appears strangely unfamiliar; but it is in reality simplified, and the underlying unity of the principal phenomena from this new outlook have, with one doubtful exception, been confirmed when tested by experiment" i must confess that i was amazed with every amazement when so th

ather hadith to express that instinctive attachment by inarticulate cries. to know itself, each such star, or soul, must eat of the fruit of the tree of knowledge of good and evil, by accepting labour and pain as its portion, and death as its doom. that is, it must reveal its nature to itself by formulating that nature as duality. it must express itself by a series of symbolic gestures ostensibly external to it, just as a painter reveals one facet of his delight-diamond by covering a canvas with colours in such a way that the picture seems at first sight to represent something outside himself. it must, in fact, repeat for itself the original magick of nuith and hadith which created it. as they made themselves visible piecemeal by fashioning particular souls, expressing the impersonal and a

uith and hadith which created it. as they made themselves visible piecemeal by fashioning particular souls, expressing the impersonal and absolute homogeneity by means of personal relative heterogeneity, so, not forgetting their true nature as forms of the infinite, whereby they are one with all, must the stars devise methods of studying themselves. they must make images of themselves, apparently external, and they must represent their highly complex qualities in a duality involving space and time. for each star is of necessity related to every other star, so that no influence is alien to its individuality; it must therefore observer its reaction to every other star. just so are most chemical elements possessed of but few qualities directly appreciable by our senses; we must learn their na

of the same. the work of the wand is that of union; of the sword, division; these correspond to the two phases of the cosmic cycle described above (see book 4, part ii and iii. for the root ob (avb= 9, see appendix; weh note: appendix not yet recovered it may be connected with the word "obey. the "obeah" being the acts, and the "wanga" the words, proper to magick, the two cover the whole world of external expression "the equinox" and "book 4" are full of instruction on all these matters in great detail, and the student must make them his guide. but i feel bound to observe that they must be studied merely as classics, just as a musician studies bach and others. he cannot compose by copying or combining their works; they serve him only as indications of the art of expression. he must master

ALEISTER CROWLEY THE QABALAH

no remission. also since the messenger could teach this, and prophecy, it added credit to the adept who sent the message. 45. useful as the number of man \da, identified with hm, yetzirah, the world of formation to which man aspires as next above assiah. thus 45 baffles the accuser, but only by affirmation of progress. it cannot help that progress. 52. amya and b. but orthodoxy conceives these as external saviours; therefore they serve no useful purpose. 60. like 30, but weaker. temperance is only an inferior balance. 120, its extension, gives a better force. 65. fully dealt with in konx om pax, q.v.65 72. almost as bad as 4 and 26; yet being bigger and therefore further from 1 it is more assailable. also it does spell dsj, mercy, and this is sometimes useful. 73. the two ways to kether, g

ALEISTER CROWLEY THE SWORD OF SONG

ctual difficulty, by showing that, taken allegorically, or, as it is otherwise said poetically or in a spiritual sense, the plainest words mean whatever a pious interpreter desires they should mean (huxley, evolution of theology. a.c. introduction 3 if the student has advanced spiritually so that he can internally, infallibly perceive what is truth, he will find it equally well symbolised in most external faiths. it is curious that browning never turns his wonderful faculty of analysis upon the fundamental problems of religion, as it were an axe laid to the root of the tree of life. it seems quite clear that he knew what would result if he did so. we cannot help fancying that he was unwilling to do this. the proof of his knowledge i find in the following lines: i have read much, thought mu

t why revile (you urge me) in that vicious style 120 the very faith whose truths you seem (elsewhere)35 to hold, to hymn supreme in your own soul? perhaps you know how mystic doctrines melt the snow of any faith: redeem it to 125 a fountain of reviving dew. so i with christ: but few receive the qabalistic balm,36 believe nothing and choose to know instead. but, to that terror vague and dread, 130 external worship; all my life war to the knife! war to the knife! no! on the other hand the buddha says: i m surprised at you! how could a person accept my law and still 135 use hatred, the sole means of ill, in truth s defence? in praise of light? well! well! i guess brer buddha s right! i am no brutal cain37 to smash an abel: i hear that blasphemy s unfashionable: 140 so in the quietest way we l

w our most fundamental hypotheses! give me a reasonable proof of some (intelligent) existence which is not liable to sorrow, and i will throw the first noble truth to the dogs without a pang. and, knowing this, how splendid is it to read the grand words uttered more than two thousand years ago: therefore, o ananda, be ye lamps unto yourselves. be ye a refuge to yourselves. betake yourselves to no external refuge. hold fast to the truth as lamp. hold fast as a refugee to the truth. look not for refuge to any one besides yourselves (mahaparanibbana sutta, ii. 33) and to such seekers only does the buddha promise the very topmost height if only they are anxious to learn. this is the corner-stone of buddhism; can scientific men deny their assent to these words when they look back on the history

follows: only by this term nirvana can we foreshadow to you the reality; for even as the dawn of dhyana is indescribable in language, fortiori nirvana is so. to give an example, for that something of the sort is necessary i freely admit, to defend so apparently mystical a statement, i may give the following from my own experience. in a certain meditation one day i recorded: i was (a) conscious of external things seen behind after my nose had vanished (b) conscious that i was not conscious of these things. these (a) and (b) were simultaneous. i subsequently discovered this peculiar state of consciousness classified in the abhidhamma. that it is a contradiction in terms i am perfectly aware; to assign any meaning to it is frankly beyond me; but i am as certain that such a state once existed

ALEISTER CROWLEY EQ I 1

tre of thought whose activity is not due to the presence of one of ourselves. from all time there has been an exterior school based on the interior one, of which it is but the outer expression. from all time, therefore, there has been a hidden assembly, a society of the elect, of those who sought for and had capacity for light, and 7 this interior society was the axle of the r.o.t.a. all that any external order possesses in symbol, ceremony, or rite is the letter expressive outwardly of that spirit of truth which dwelleth in the interior sanctuary. nor is the contradiction of the exterior any bar to the harmony of the interior. hence this sanctuary, composed of members widely scattered indeed but united by the bonds of perfect love, has been occupied from the earliest ages in building the

ceived the primitive charge of all revelation and mystery; it received the key of true science, both divine and natural. but as men multiplied, the frailty of man necessitated an exterior society which veiled the interior one, and concealed the spirit and the truth in the letter, because many people were not capable of comprehending great interior truth. therefore, interior truths were wrapped in external and perceptible ceremonies, so that men, by the perception of the outer which is the symbol of the interior, might by degrees be enabled safely to approach the interior spiritual truths. 8 but the inner truth has always been confided to him who in his day had the most capacity for illumination, and he became the sole guardian of the original trust, as high priest of the sanctuary. when it

of the original trust, as high priest of the sanctuary. when it became necessary that interior truths should be enfolded in exterior ceremony and symbol, on account of the real weakness of men who were not capable of hearing the light of light, then exterior worship began. it was, however, always the type or symbol of the interior, that is to say, the symbol of the true and secret sacrament. the external worship would never have been separated from interior revel but for the weakness of man, which tends too easily to forget the spirit in the letter; but the masters are vigilant to note in every nation those who are able to receive light, and such persons are employed as agents to spread the light according to man's capacity and to revivify the dead letter. through these instruments the in

lant to note in every nation those who are able to receive light, and such persons are employed as agents to spread the light according to man's capacity and to revivify the dead letter. through these instruments the interior truths of the sanctuary were taken into every nation, and modified symbolically according to their customs, capacity for instruction, climate, and receptiveness. so that the external types of every religion, worship, ceremonies and sacred books in general have more or less clearly, as their object of instruction, the interior truths of the sanctuary, by which man will be conducted to the universal knowledge of the one absolute truth. the more the external worship of a people has remained united with the spirit of esoteric truth, the purer its religion; but the wider t

on, the interior truths of the sanctuary, by which man will be conducted to the universal knowledge of the one absolute truth. the more the external worship of a people has remained united with the spirit of esoteric truth, the purer its religion; but the wider the difference between the symbolic letter and the invisible truth, the more imperfect has become the religion. 9 finally, it may be, the external form has entirely parted from its inner truth, so that ceremonial observances without soul or life have remained alone. in the midst of all this, truth reposes inviolable in the inner sanctuary. faithful to the spirit of truth, the members of the interior order live in silence, but in real activity. yet, besides their secret holy work, they have from time to time decided upon political st

m has been for ever most secretly hidden from the world, because it is invisible and submissive solely to illuminated government. it has never been exposed to the accidents of time and to the weakness of man, because only the most capable were chosen for it, and those who selected made no error. through this school were developed the germs of all the sublime sciences, which were first received by external schools, then clothed in other forms, and hence degenerated. according to time and circumstances, the society of sages communicated unto the exterior societies their symbolic hieroglyphs, in order to attract man to the great truths of their sanctuary. but all exterior societies subsist only by virtue of this interior one. as soon as external societies wish to transform a temple of wisdom

es communicated unto the exterior societies their symbolic hieroglyphs, in order to attract man to the great truths of their sanctuary. but all exterior societies subsist only by virtue of this interior one. as soon as external societies wish to transform a temple of wisdom into a political edifice, the interior society retires and leaves only the letter without the spirit. it is thus that secret external societies of wisdom were nothing but hieroglyphic screens, the truth remaining inviolable in the sanctuary so that she might never be profaned. in this interior society man finds wisdom and with her all- not the wisdom of this world, which is but scientific knowledge, which revolves round the outside but never touches the centre (in which is contained all strength, but true wisdom, unders

ALEISTER CROWLEY EQ I 5

remission" also since the messenger could teach this, and prophesy, it added credit to the adept who sent the message. 45. useful as the number of man, adm, identified with mh, yetzirah, the world of formation to which man aspires as next above assiah. thus 45 baffles the accuser, but only by affirmation of progress. it cannot help that progress. 52. aima and bn. but orthodoxy conceives these as external saviours; therefore they serve no useful purpose. 60. like 30, but weaker "temperance" is only an inferior balance. 120, its extension, gives a better force. 65. fully dealt with in "knox om pax" q.v. 72. almost as bad as 4 and 26; yet being bigger and therefore further from 1 it is more assailable. also it does spell chsd, mercy, and this is sometimes useful. 73. the two ways to kether

ALEISTER CROWLEY EQ I 5

and the serpent, and not of eve and adam; and therefore when he had slain his brother, who was the first murderer, having sacrificed living things to his demon, had cain the mark upon his brow, which is the mark of the beast spoken of in the apocalypse, and is the sign of initiation. 148 the shedding of blood is necessary, for god did not hear the children of eve until blood was shed. and that is external religion; but cain spake not with god, nor had the mark of initiation upon his brow, so that he was shunned by all men, until he had shed blood. and this blood was the blood of his brother. this is a mystery of the sixth key of the taro, which ought not to be called the lovers, but the brothers. in the middle of the card stands cain; in his right hand is the hammer of thor with which he h

e uttermost abyss unto my throne. this is the formula of the aeon, and with that the voice of lil, that is the lamp of the invisible light, is ended. amen. biskra, algeria "december" 19, 1909. 1.30- 3.30 p.m. 172 a comment upon the natures of the aethyrs. 30. without the cube- the material world- is the sphere-system of the spiritual world enfolding it. the cry seems to be a sort of exordium, and external showing forth of the coming of the new aeon, the aeon of horus the crowned child. 29. the disturbance of equilibrium caused by the coming of the aeon. 28. now is a further and clearer shadowing-forth of the great mystery of the aeon which is to be led up to by the aethyrs. note however that the king of the new aeon never appears until the very first aethyr. 27. hecate appears- her son, th

ALEISTER CROWLEY EQUINOX EQ I 1 2

those that are heard and those that are not heard! what understanding of the universe, what love is the prize of him that hath performed all things and endured all things! the first operation of ritual dclxxi is the preparation of the place. there are two forces; that of death and that of natural life. death begins the operation by a knock, to which life answers. then death, banishing all forces external to the operation, declares the speech in the silence. both officers go from their thrones and form the base of a triangle whose apex is the east. they invoke the divine word, and then death slays with the knife, and embalms with the oil, his sister life. life, thus prepared, invokes, at the summons of death, 36 the forces necessary to the operation. the word takes its station in the east

ALEISTER CROWLEY EQUINOX EQ I 2 2

ed back, and the darkness hasted away "in the waters beneath was that face reflected in the formless abyss of the void "forth from those eyes darted rays of terrible splendour which crossed with the currents reflected "that brow and those eyes formed the triangle of the measureless heavens, and their reflection formed the triangle of the measureless waters "and thus was formulated in eternity the external hexad; and this is the number of the dawning creation" the hegemon having illuminated the temple, the "hierophant" then explains to the practicus the calvary cross of twelve squares "the calvary cross of twelve squares fitly represents the zodiac; which embraces the waters of nu, as the ancient egyptians termed the heavens, the waters which be above the firmament. it also alludes to the e

ALEISTER CROWLEY EQUINOX EQ I 2

e perfumes, and again mercury is brought to his mind. in other words, the whole magical apparatus and ritual is a complex system of mnemonics [the importance of these lies principally in the fact that particular sets of images that the student may meet in his wanderings correspond to particular lineal figures, divine names &c. and are controlled by them. as to the possibility of producing results external to the mind of the seer("objective" in the ordinary common sense acceptation of the term) we are here silent] 6. there are three important practices connected with all forms of ceremonial (and the two methods which later we shall describe. these are: 16 (1) assumption of god-forms (2) vibration of divine names (3) rituals of "banishing" and "invoking. these, at least, should be completely

o that one is hurried on to a similar examination of the next thought. it is curious, though, to notice how this analysis corresponds to the worlds of the qabalah, the single "pure soul" at the back of all, the shadowy "creative" world, the varied "formative world" and the single though concrete "material" world. it puzzles one, too (at the time, in the very course of the analysis, to ask: if the external simple impression be made up of so many glyphs, and each of these again of many more, how can one ever return to the "pure soul? for all the while one is clearly conscious of a simple ego or "pure soul" which perceives all this. the only solution appears to lie in a metaphysical identification of monotheism and pantheism. again, one is conscious of a double direction in the phenomena. not

ALEISTER CROWLEY EQUINOX EQ I 3 2

s the light, as the flaming sword is a transitory symbol (see opening. the aspirant may now resume his emblems; after which themis commemorates the life and death of osiris under the figure of christian rosenkreutz, as it were "the morning of isis" for aspirant being now "dead" isis mourneth for him. but aspirant also mourneth, that l sign may be formulated in him. she points out rose cross as an external emblem of the completion of the great work. in the life of jesus christ the master, the most notable events are_ he is cloistered at 5; when 30 he takes disciples and begins ministrations. when 32 (paths and sephiroth) he takes 4 others and is the one among the 7 (or the 3 and the 4= 12. at 106 he dies (106 is "attained" and hb:nun-final hb:vau hb:nun scorpio. the symbolism of 120 having

that little altar in the wood that sweet reward which at once cancels all the toils and sorrows of our lives. but in these present times prayer has become a mockery, and it is hard, how hard we know well, for any one to pray with that earnestness which brings with it reward. the rationalist has so befouled prayer with his wordy slush that it is indeed a hard task to dissociate it from the host of external symbols and images. a man who prays to a god is at once imagined to be praying to a thing with legs; for the educated are so surfeited with tangible things that the transcendental entirely escapes them; yet the man who prays may in truth be praying to the master, and it matters not one whit whether the master have legs or no legs, for god does not depend on 42 "the book of the sacred magi

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unto the father, it groweth in the mother, but because darkness is still in man he may not eat thereof, but the truth of the father that is within man, that truth may eat and live" the philosophy of this little book shows that darkness alone is not evil, and that neither is light good. both are beyond: but the mingling twilight begets the illusion of duality, the goodness and wickedness of things external. it is a little volume which one who reads will grow fond of, and will carry about with him, and open at random in quiet places, in the woods, and under the stars; and it is a little book which one learns to love the more one reads it, for it is inspired by one who at least has crept into the shadow of god's glory. j. f. c. f. 316 evolution from nebula to man. by joseph mccabe. milner and

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loves the leaves! yea, in the end, 32 vision all vision must transcend. these glories are mere scaffolding to the closed palace of the king. olympas. yet, saidst thou, ere the new flower shoots the soul is torn up by the roots. marsyas. now come we to the intimate things known to how few! man's being clings first to the outer. free from these the inner sheathings, and he sees those sheathings as external. strip one after one each lovely lip from the full rose-but! ever new leaps the next petal to the view. what binds them by desire? disease most dire of direful destiny's! olympas. i have abandoned all to tread the brilliant pathway overhead! marsyas. easy to say. to abandon all, all must be first loved and possessed. nor thou nor i have burst the thrall. all_ as i offered half in jest, sc

e other kind of dream, the dream absurd and unforeseen, without meaning or connection with the character, the life, and the passions of the sleeper: this dream, which i shall call hieroglyphic, evidently represents the supernatural side of life, and it is exactly because it is absurd that the ancients believed it to be divine. as it is inexplicable by natural causes, they attributed to it a cause external to man, and even to-day, leaving out of account oneiromancers and the fooleries of a philosophical school which sees in dreams of this type sometimes a reproach, sometimes a warning; in short, a symbolic and moral picture begotten in the spirit itself of the sleeper. it is a dictionary which one must study; a language of which sages may obtain the key. in the intoxication of hashish there

rolonged and difficult work has ever caused me" it is, in fact, at this period of the intoxication that is manifested a new delicacy, a superior sharpness in each of the senses: smell, sight, hearing, touch join equally in this onward march; the eyes behold the infinite; the ear perceives almost inaudible sounds in the midst of the most tremendous tumult. it is then that the hallucinations begin; external objects take on wholly and successively most strange appearances; they are deformed and transformed. then_ the ambiguities, the misunderstandings, and the transpositions of ideas! sounds cloak themselves with colour; colours blossom 81 into music. that, you will say, is nothing but natural. every poetic brain in its healthy, normal state, readily conceives these analogies. but i have alre

sappeared; or if sometimes they dare to show their heads, it is only as transfigured by the master feeling, and they are then, as compared with their ordinary form, what poetic melancholy is to prosaic grief. but above all let us remark that in this lady's account 89 (and it is for this purpose that i have transcribed it) it is but a bastard hallucination, and owes its being to the objects of the external world. the spirit is but a mirror where the environment is reflected, strangely transformed. then, again, we see intruding what i should be glad to call moral hallucination; the patient thinks herself condemned to expiate somewhat; but the feminine temperament, which is ill-fitted to analyse, did not permit her to notice the strangely optimistic character of the aforesaid hallucination. t

ainly bidding defiance to anything like analysis or explanation" 93 and the nervous augustus bedloe, who every morning before his walk swallows his dose of opium, tells us that the principal prize which he gains from this daily poisoning is to take in everything, even in the most trivial thing, an exaggerated interest "in the meantime the morphine had its customary effect_ that of enduing all the external world with an intensity of interest. in the quivering of a leaf_ in the hue of a blade of grass_ in the shape of a trefoil_ in the humming of a bee_ in the gleaming of a dew-drop_ in the breathing of the wind_ in the faint odours that came from the forest_ there came a whole universe of suggestion_ a gay and motley train of rhapsodical and immethodical thought" thus expresses himself, by

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s during the fantasia, and profess to be able to lead them constantly in pleasant paths of hallucination. if indeed they possess this power, the delirium which they control must be a far more ductile state than any i have witnessed occurring under the influence of hasheesh at its height. in the present instance i found all suggestion powerless. the inner actuality of the visions and the terror of external darkness both defeated me. and now, in the midst of the darkness, there suddenly stood a wheel like that of a lottery, surrounded by one luminous spot, which illustrated all its movements. it began slowly to revolve; its rapidity grew frightful, and out of its opening flew symbols which indicated to him, in regular succession, every minutest act of his past life: from his first unfilial d

ALEISTER CROWLEY EQUINOX EQ I 4

retends to be an exhaustive account of the same, yet it is hoped that it will prove a sufficient guide to lead the seeker from the western realms of magic and action to the eastern lands of yoga and renunciation. to begin with, the root-thought of all philosophy and religion, both eastern and western, is that the universe is only an appearance, and not a reality, or, as deussen has it: the entire external universe, with its infinite ramifications in space and time, as also the involved and intricate sum of our inner perceptions, is all merely the form under which the essential reality presents itself to a consciousness such as ours, but is not the form in which it may subsist outside of our consciousness and independent of it; that, in other words, the sum total of external and internal ex

iticize our lives. there are two persons in us- the thinker (or the worker) and the seer. the unwinding of the hoodwink from the eyes of the seer, for in most men the seer in, like a mummy, wrapped in the countless rags of thought, is what yoga purposes to do: in other words to accomplish no less a task than the mastering of the forces of the universe, the surrender of the gross vibrations of the external world to the finer vibrations of the internal, and then to become one with the subtle vibrator- the seer himself. we have mentioned the six chief systems of yoga, and now before entering upon what for us at present must be the two most important of them- namely, hatha yoga and raja yoga, we intend, as briefly as possible, to explain the remaining four, and also the necessary conditions un

there be a noise, man hears it; should there be an odour, man smell it; a taste, man tastes it; by means of his eyes he sees what is passing on around him, whether he likes it or not; and by means of his skin he feels sensations pleasant or painful. but in none of these cases is he actually master over his senses. the man who is, is able to accomodate his senses to his mind. to him no longer are external things necessary, for he can stimulate mentally the sensation desired. he can hear beautiful sounds without listening to beautiful music, and see beautiful sights without gazing upon them; he in fact becomes the creator of what he wills, he can exalt his imagination to such a degree over his senses, that by a mere act of imagination he can make those senses instantaneously respond to his

in all these pr n y ma exercises, and, if the aspirant wishes to succeed, he must inflame himself with a will to carry them out to their utmost, just as in the ceremonial exercises of abramelin he inflamed himself to attain to the holy vision through prayer. the mere act of restraining the breath, breathing it in and out in a given time, so occupies the mind that it has "no time" to think of any external object. for this reason the periods of kumbhaka should always be increased in length, so that, by making the exercise little by little more difficult, greater concentration may be gained. fra. p. writes "if kumbhaka be properly performed, the body and mind become suddenly 'frozen' the will is for a moment free, and can hurl itself toward adonai perhaps with success, before memory again dr

hold of it before it can escape him, endow it with an objectivity, after which he should destroy it, as if it were a living creature, and have done with it. after this mastership over the senses has been attained to, the next practice namely that of dh ran must be begun. dharana dh ran consists in concentrating he will on one definite object or point. sometimes it is practised by concentrating on external objects such as a rose, cross, triangle, winged-globe, etc. sometimes on a deity, shiva, isis, christ or buddha; but usually in india by forcing the mind to feel certain parts of the body to the exclusion of others, such as a point in the centre of the heart, or a lotus of light in the brain "when the chitta, or mind stuff, is confined and limited to a certain place, this is called dh ran

to burn that paper, until the rays of light are "focussed" by moving the glass or paper with our hand we obtain the right distance. in the above the will takes the place of the hand. concentration has progressed so far as to train the mind to remain fixed on one object then dhy na or meditation may be practised. and when this power of dhy na becomes so intensified as to be able to pass beyond the external perception and brood as it were upon the very centre or soul of the object held by the will, it becomes known as sam dhi or superconsciousness. the three last stages dh ran, dhy na and sam dhi, which are so intimately associated, are classed under the one name of samy ma.139 thus meditation should rise from the object to the objectless. firstly the external cause of sensations should be p

bee, next that of a flute, then of a harp; after this, by the gradual practice of yoga,246 the destroyer of the darkness of the world, he hears the sounds of the ringing bells, then sounds like roars of thunder. when one fixes his full attention on this sound, being free from fear, he gets absorption, o my beloved! 28. when the mind of the yogi is exceedingly engaged in this sound, he forgets all external things, and is absorbed in this sound.247 h. p. blavatsky in "the voice of the silence" classifies these sounds under seven distinct heads. the first is like the nightingale's sweet voice chanting a song of parting to its mate. the second comes as the sound of a silver cymbal of the dhy n s, awakening the twinkling stars. 153 the next is as the plaint melodious of the ocean-spriote impris

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

e questions, and as we study them we find that the- 3- the consciousness of the atom copyright 1998 lucis trust answers given fall into three main groups, and that three principal solutions are held out for the consideration of men. these three solutions are: first, realism. another name for this school is that of materialism. it teaches that "the presentation which we have in consciousness of an external world is true; that things are what they seem; that matter and force, as we know them, are the only reality, and that it is not possible for man to get beyond the tangible. he should be satisfied with facts as he knows them, or as science tells him they are. this is a perfectly legitimate method of solution, but for some of us it fails in that it does not go far enough. in refusing to con

nt; next we will consider the stages that are followed during the cycle of evolution, and finally we will conclude with an attempt to be practical, and to gather out of our conclusions some lesson to apply to the daily life. the first thing necessary for us to do is to consider somewhat the question of what a form really is. if we turn to a dictionary we will find the word defined as follows "the external shape or configuration of a body" in this definition the emphasis is laid upon its externality, upon its tangibility and exoteric manifestation. this thought is also brought out if the root meaning of the word 'manifestation' is carefully studied. it comes from two latin words, meaning "to touch or handle by the hand (manus, the hand, and fendere, to touch, and the idea then brought to ou

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

atters of fact. nevertheless, she would urge those who find somewhat of merit in these pages that they be not estranged by any appearance of dogmatism in the presentation. nor should the inadequacy of the personality of the writer act as a deterrent to the open-minded consideration of the message to which her name happens to be appended. in spiritual issues, names, personalities, and the voice of external authority, hold small place. that alone is a safe guide which holds its warranty from inner recognition and inner direction. it is not, therefore, material whether the reader receive the message of these pages as a spiritual appeal in an idealistic setting, a presentation of alleged facts, or a theory evolved by one student and presented for the consideration of fellow students. to each i

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

flame. it is life and death, the origin and the end of every material thing. it is divine substance" secret doctrine i. 146. our earth and man (are) the products of the three fires. secret doctrine ii. 258. fire and flame destroy the body of an arhat; their essence makes him immortal. secret doctrine i. 35. the three fires i. the internal fire or fire by friction "there is heat internal and heat external in every atom, the breath of the father (spirit) and the breath (or heat) of the mother (matter" secret doctrine i. 112. ii. the fire of mind or solar fire. the fire of knowledge burns up all action on the plane of illusion, therefore those who have acquired it and are emancipated are called fires. secret doctrine i.114. iii. the fire of spirit or electric fire "lift up thy head, o lanoo;

etary bodies, for instance will be affected by the akashic current, the electrical current, or the pranic current in some way, but all of these currents are only the internal fires of the system when viewed from some other point in universal, though not solar, space. it is, therefore, obvious that this matter of fire is as complex as that of the rays. the internal fires of the solar system become external and radiatory when considered from the standpoint of a planet, while the internal fires of the planet will affect a human being as radiation in exactly the same way as the pranic emanations of his etheric body affect another physical body as radiatory. the point to be grasped in all these aspects is that one and all have to do with matter or substance, and not with mind or spirit. b. the

lanet. deep in the heart of the planet such a planet as the earth, for instance are the internal fires that occupy the central sphere, or the caverns which filled with incandescent burning make life upon the globe possible at all. the internal fires of the moon are practically burnt out, and, therefore, she does not shine save through reflection, having no inner fire to blend and merge with light external. these inner fires of the earth can be seen functioning, as in the sun, through three main channels: 1. productive substance, or the matter of the planet vitalised by heat. this heat and matter together act as the mother of all that germinates, and as the protector of all that dwells therein and thereon. this corresponds to the akasha, the active vitalised matter of the solar system, that

iation. the action of the egoic ray upon the astral permanent atom is felt as soon as the ego can make good connection with the physical brain; when this is so the egoic ray is beginning to affect the atom powerfully and continuously; this occurs when a man is highly evolved and is nearing the path. this threefold force is felt in the following way: first. it plays upon the wall of the atom as an external force and affects its rotary and vibratory action. second. it stimulates the inner fire of the atom and causes its light to shine with increasing brilliancy. third. it works upon the spirillae, and brings them all gradually into play. ii. the personality ray and the permanent atom the personality ray deals with the first four spirillae, and is the source of their stimulation. note here th

subject from a third angle and therefore study: c. microcosmic static disorders, or a consideration of the etheric body in connection with its work of providing a ring-pass-not from the purely physical to the astral. as has been said, both here and in the books of h. p. b, the ring-pass-not48a(44) is that confining barrier which acts as a separator or a division between a system and that which is external to that system. this, as may well be seen, has its interesting correlations when the subject is viewed (as we must consistently endeavour to view it) from the point of view of a human being, a planet and a system, remembering always that in dealing with the etheric body we are dealing with physical matter. this must ever be borne carefully in mind. therefore, one paramount factor will be

g extraneous to itself, and of the direction in which that something lies. this apprehension, in course of time, calls into being another sense, that of touch. the law of attraction works, the consciousness moves slowly outwards towards that which is heard; and when contact is made with the not-self it is called touch. this touch conveys other ideas to the groping consciousness, ideas of size, of external texture, and of surface differences; the concept of the thinker is thus slowly enlarged. he can hear and feel, but as yet knows not enough to correlate nor name. when he succeeds in naming, he has made a big stride forward. we might note here, therefore, that the earliest cosmic symbols are applicable to the senses as well as elsewhere: the point in the centre consciousness and the not-se

itude. all students recognise the discriminative quality of manas and its selective capacity; all recognise the faculty in man which enables him to distinguish intelligently between the self and the not-self. what we are apt to forget is that this faculty persists on all planes, and is threefold in manifestation: first. discrimination between the i-consciousness, and that which is cognised in the external world. this is the ability to distinguish between oneself and all other forms extant. it is- 245- a treatise on cosmic fire copyright 1998 lucis trust universally developed and has reached a fairly high stage of evolution. second. discrimination between the ego and the personality. this narrows the concept down to the sphere of a man's own consciousness, and enables him to differentiate b

ALICE A BAILEY05 THE LIGHT OF THE SOUL

t the physical body in its dense or concrete form is not regarded as a principle, but simply as the tangible outcome of the activity of the real principles. the organs, occultly speaking, are such centres of activity as the mind, the various permanent atoms, and the centres of force in the various sheaths. these all have their objective "shadows" or results, and these resultant emanations are the external physical organs. the brain, for instance, is the "shadow" or the- 19- the light of the soul copyright 1998 lucis trust external organ of the mind, and it will be found by the investigator that the contents of the brain cavity have a correspondence to the aspects of the human mechanism found upon the mental plane. this latter sentence should be emphasised; it conveys a hint to those capabl

amadhi" is subject to various interpretations, and is applied to different stages of yogi achievement. this makes it somewhat difficult for the average student when studying the various commentaries. perhaps one of the easiest ways to realise its meaning is to remember that the word "sama" has reference to the faculty of the mind-stuff (or chitta) to take form or to modify itself according to the external impressions. these external impressions reach the mind via the senses. when the aspirant to yoga can control his organs of sense-perception so that they no longer telegraph to the mind their reactions to that which is perceived, two things are brought about: a. the physical brain becomes quiet and still, b. the mind stuff or the mental body, the chitta, ceases to assume the various modifi

elegraph to the mind their reactions to that which is perceived, two things are brought about: a. the physical brain becomes quiet and still, b. the mind stuff or the mental body, the chitta, ceases to assume the various modifications and becomes equally still. this is one of the early stages of samadhi but is not the samadhi of the adept. it is a condition of intense internal activity instead of external; it is an attitude of one-pointed concentration. the aspirant is, however, responsive to impressions from the subtler realms and to modifications arising from those perceptions which are still more subjective. he becomes aware of a new field of knowledge, though as yet he knows not what it is. he ascertains that there is a world which cannot be known through the medium of the five senses

orrectness. this correct- 57- the light of the soul copyright 1998 lucis trust use involves the ability to "still the modifications of the mind" reduce the "chitta" or mind stuff to quietude so that it can take on the colouring of the higher knowledge and reflect the higher realities. the perceiver has to arrive at a knowledge of subliminal things by the process, first of all, of awareness of the external form, then a passing beyond the external form to the internal state of that form, to that which produces externality (being force of some kind, until he arrives at that which is the cause of both. these three are called in this sutra: the idea .t he cause back of the objective form. the word. the sound which produces form. the object. the form produced by the sound to express the idea. st

d in the process, is the separative method. things become separated into their component parts and are found to be as all else in nature triple. once this is grasped the occult significance and importance of all meditation becomes apparent and the method whereby occultists are made becomes clear. always in the process of arriving at an understanding of nature, the occultist works inwards from the external form in order to discover the sound which created it, or the aggregate of forces which produced the external shape; every aggregate of forces has its own sound, produced by their interplay. having discovered that, he penetrates still further inwards till he touches the cause, idea or divine thought (emanating from the logos, planetary or solar, which gave rise to the sound, thus producing

ts, excluding the fire element of odour and of taste, and among which the fire element of colour predominates. likewise the atom of wind is produced from the two fire elements beginning with odour and of which two the fire element of touch predominates. likewise the atom of air from the fire element sound alone" if this idea is extended to the macrocosm, we will find that we can meditate upon the external form of god in nature both with and without judicial action of the mind. then, experience in meditation having been gained, and by an act of the will, the student can meditate on the subtle subjective nature of god as manifested under the great law of attraction, to which the christian refers when he says "god is love" the nature of god, the great "love" or attractive force, is responsibl

cial action of the mind. then, experience in meditation having been gained, and by an act of the will, the student can meditate on the subtle subjective nature of god as manifested under the great law of attraction, to which the christian refers when he says "god is love" the nature of god, the great "love" or attractive force, is responsible for the "things subtle" which are veiled by the things external- 59- the light of the soul copyright 1998 lucis trust 45. the gross leads into the subtle and the subtle leads in progressive stages to that state of pure spiritual being called pradhana. let the student remember here the following degrees or stages through which he must pass as he penetrates into the heart of the innermost: 1. the gross..form, bhutas, rational tangible sheaths. 2. the su

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

lance is being struck by means of which the race as a whole will be able to demonstrate its full potency. both the east and the west are gradually learning to take from each other to mutual advantage, and work in this field is one of the fundamental and necessary things of the present cycle. chapter two the purpose of education..education is undergoing important transformations. from a relatively external process of pouring in facts, it is increasingly becoming a process of evoking the deeper, generative possibilities that lie within the individual" h. a. overstreet one of the many factors which have brought humanity to its present point of development has been the growth and perfecting of its educational methods and systems. at first this was in the hands of the organized religions, but n

e utilization of their instinctive apparatus to lead them on to the way of the intellect? perhaps this may be true, but i question whether, having brought them thus far we carry on the good work and teach them the real meaning of intellection as a training whereby the intuition is released. we teach them to utilize their instincts and intellect as part of the apparatus of self-preservation in the external world of human affairs, but the use of pure reason and the eventual control of the mind by the intuition in the work of self-preservation and of continuity of consciousness in the subjective and real worlds, is as yet but the privileged knowledge of a few pioneers. if professor h. wildon carr is right, in his definition of the intuition, then our educational methods do not tend to its dev

iousness, so to speak, with the intellect holding the first place in the recognition of man, as human, and with the intuition lying beyond both of them, and only occasionally making its presence felt in the sudden illuminations and apprehensions of truth which are the gift of our greatest thinkers. surely there must be something more to the educational process than just fitting a man to cope with external facts and with his arbitrary environment? humanity must be led out and into a deeper and wider future and realization. it must be equipped to meet and handle whatever may come, so as to get the highest and the best results. men's powers should be drawn out to their fullest constructive expression. there must be no standardized limit of achievement, the attainment of which will leave them

ill greater unfoldment. from being something imposed from without, the new educational process wells up from within, and becomes that self-imposed mental discipline, which we cover by those much misunderstood words concentration, meditation, and contemplation. from being a process of memory training, and the development of a quick handling of the response apparatus which puts us in touch with the external world, the educational technique becomes a system of mind-control, leading eventually to an inner awareness of a new state of being. it produces at length a rapid reaction and responsiveness to a world, intangible and unseen, and to a new series of instinctual recognitions which have their seat in a subtler response apparatus. the soul type imposes itself upon the human type, as the human

are mystics at heart, and have passed through the mystical stage at some time or other in some life. as the intellect takes hold and the mind develops, this may temporarily fade into the background and be relegated for a time to the realm of the subconscious. but the emphasis is eventually and inevitably laid upon the will to know, and the drive of the life (no longer satisfied with the outer and external aspects of manifestation) is towards knowledge of the soul and the use of the mind in the apprehension of spiritual truth. the head and the heart become united in their endeavor. mind and pure reason are blended with love and devotion in an entire re-adjustment of the personality to a new realm of awareness. new states of consciousness are registered, a new phenomenal world is gradually p

long these lines as follows "this 'detachment from self, what does it mean "first of all, clearly, it is detachment from the lower and sensible ego that is, the habitual subordination of the fleshly to the spiritual point of view, the co-ordination of the lower multiplicity under a higher unity "again, it is detachment from the 'vainglorious ego' the dispersed and capricious ego, the plaything of external circumstances, the slave of fluctuating opinion. the continuity of the inner life could not accommodate itself to so fluctuating a unity "above all, it is detachment from the 'proud ego' we must have a right understanding of this, for humility is rightly considered as one of the most characteristic notes of christian asceticism and mysticism."3(57) here we have the subordination of the ph

g exercises. in the ancient teachings of the east, the control of the breath was only permitted after the first three "means to union" as they are called, had been somewhat wrought out in the life. these "means" are: first, the five commandments. these are, harmlessness, truth to all beings, abstention from theft, from incontinence, and from avarice. second, the five rules, which are internal and external purification, contentment, fiery aspiration, spiritual reading, and devotion- 98- from intellect to intuition copyright 1998 lucis trust third, right poise. when a person is harmless in thought and word and deed, when he is unselfish and knows the meaning of poise emotional as well as physical posture then indeed he may practice breathing exercises, under proper instruction, and practice

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

ience. the mental plane comes next. in it the right use of the intellect is the outstanding achievement. this is also characterised by three stages: a. the stage wherein the mind is the receiver of impressions from the outer world, via the five senses and the brain. this is a negative condition, and, in it, the "modifications of the thinking principle" are brought about through the impacts of the external world, and the re-actions of the astral world. b. the stage wherein the mind initiates its own activities, and wherein the intellect is a dominating factor. though thrown into activity by the factors enumerated above, it is responsive also to the thought currents of the mental plane as well, and becomes exceedingly active as the result of these two contacts. out of these a third activity

magic with himself as the subject of the magical experiment. he begins to grasp the vision of the spiritual man, as he is in essence. he realizes the virtues and reactions which that spiritual man would evidence in physical plane life. he builds a thought-form of himself as the ideal man, the true server, the perfect master. he gradually coordinates his forces so that power to be these things in external reality begins to take shape so that all men can see. he creates a pattern in his mind which hews as true as he can make it to the prototype, and which serves to model the lower man and force conformity to the ideal. as he perfects his technique he finds a transmuting, transforming power at work upon the energies which constitute his lower nature, until all is subordinated and he becomes

b. the path of the sun in the heavens. the southern path tends to a lowered vibratory influence and aspirants should bear this in mind in autumn and the early winter months. c. the dark half of the moon, the period towards the end of the waning moon, and the early new moon. this, as you well know, affects the meditation work. d. psychological factors and mass inhibitions due undoubtedly to forces external to the planet and to plans, obscure in their intent to ordinary humanity. these forces, playing upon the human race, affect the most sensitive; they in their turn affect their environment and gradually a momentum is established which sweeps through a race or a nation, through a period or a cycle of years, and produces conditions of profound depression and of mutual distrust. it causes a s

therefore vital energy externalised, and this form of energy is under the direction of the financial group. they are the latest group in point of date, and their work (it should be borne in mind) is most definitely planned by the hierarchy. they are bringing about effects upon the earth which are most far reaching. now that centuries have elapsed since the conclave in the sixteenth century, these external groups have played their part and performed most notable service. the results achieved have reached a stage where they are internationally effective, and their influence is not confined to one- 239- a treatise on white magic copyright 1998 lucis trust nation or race. the hierarchy is now faced with another situation which requires careful handling. they must gather up and weld together th

pool and from thence to the temple of retreat" must not be lost. this is the first work of the group of world mystics, and they must keep the path open and the way clear of obstructions. otherwise white magic might temporarily die out and the selfish purposes of the form nature assume undue control. this dire event happened in atlantean days and the then group of workers had to withdraw from all external activity and "abstract the divine mysteries, hiding them away from the curious and the unworthy- 300- a treatise on white magic copyright 1998 lucis trust now a new attempt is being made to free the "prisoners of the planet. the hierarchy, through the group of world servers now in process of formation is seeking to externalise itself, and to restore the mysteries to humanity to whom they

he subject of the centres and much erroneous teaching leading many astray and causing a great deal of misapprehension. first, i would state that no work such as an effort to awaken the centres should ever be undertaken whilst the aspirant is aware of definite impurities in his life, or when the physical body is in poor condition or is diseased. neither should it be undertaken when the pressure of external circumstances is such that there is no place or opportunity for quiet and uninterrupted work. it is essential that for the immediate and focussed work on the centres there should be the possibility of hours of seclusion and of freedom from interruption. this i cannot too strongly emphasise, and i do so in order to demonstrate to the eager student that at this period of our history there a

urious blend of etheric and gaseous substance. this has to be burnt away and dissipated before there can be the free play of the fires of the body. a complete network of nadis and centres underlies and is the subtle counterpart of the nervous and endocrine systems. a little clear thinking therefore will demonstrate the need for excessive care, for there will obviously lie a direct effect upon the external apparatus and this in its turn will- 340- a treatise on white magic copyright 1998 lucis trust definitely affect what the psychologists call "behaviour. there are four of these interlaced circular "webs" lying between the five centres found on the rod of the spinal column, such as follows: 0/0/0/0/0, and three are to be found in the head. these three bisect the head, and form a series of

ALICE A BAILEY09 A TREATISE ON THE SEVEN RAYS VOLUME I ESOTERIC PSYCHOLOGY I

nsitivity is the response of the mechanism of man to the approaching developments, and the race as a whole is being brought into a condition wherein it will be ready to "see and hear" that which has been up to the present unrevealed. the growth of the colour sense and the capacity to respond musically to quarter tones and subtle nuances indicate a thinning of the veil which separates the world of external and tangible phenomena from that of subjective being and of more subtle matter. the growth also of etheric vision and the largely increased numbers of clairvoyant and clairaudient people are steadily revealing the existence of the astral plane and the etheric counterpart of the physical world. more and more people are becoming aware of this subjective realm; they see people walking around

e domain of human evolution itself, and the vague word "consciousness" could well be superseded by the word "awareness" in varying degree man is aware, but only man is aware that he is aware. his response apparatus responds to, and is influenced by, all the contacts to which the subhuman forms respond, but he is also aware of himself, and his response mechanism is capable of reacting, not only to external stimuli but to contacts emanating from within himself, from the self so called, and also from the worlds of introspection and of mystical vision which seem sealed to all subhuman forms of life. in the larger picture, with which we are not to occupy ourselves in this treatise, the planet constitutes the response apparatus of a superhuman life, and that life responds consciously to impacts

world of appearances we now take up the definition of the word "quality" which embodies the second ray aspect. this second aspect is the determining ray or the second manifesting aspect of divinity. it is the christ or vishnu aspect; it is the sentient consciousness aspect of deity in form. i stated also that we would consider its expression in the world of phenomena, meaning by this the world of external appearance and of tangible forms. the quality that emerges through the process of manifesting, and under the impulse of the divine life, is love, which functions through the medium of the law of attraction, with the aim of producing an ultimate synthesis in consciousness. let us not forget that the objective of our present evolutionary process is the unfoldment of conscious awareness. the

e incoming aquarian influences a stable and extended field in which to work. this we shall later elaborate when we take up the study of the zodiacal signs and their relation to the rays- 143- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust we shall now touch upon the next two points, condensation and its hidden secret, transmutation. from the standpoint of external matter, the mineral kingdom marks the densest expression of the life of god in substance, and its outstanding, though oft unrealised, characteristic is imprisoned or unexpressed power. speaking in symbols, a volcano in eruption is a mild expression of this power. from the standpoint of esoteric substance, the four ethers are far more dense and "substantial. this modern science has also to

parts of the physical life into activity and under control. all the above propositions could be summed up in the statement that the personality ray induces a separative attitude and causes a detachment from the group of souls of which the personality is an externalisation, and a constituent attachment to the form side of manifestation. the egoic ray induces group consciousness and detachment from external forms, causing attachment to the life side of manifestation and to the subjective whole. the monadic ray has an effect which can be understood only after man has taken the third initiation. we might divide what we have to say in the next section of our treatise, which deals with the egoic ray, into the four following parts: i. the growth of soul influence ii. the seven laws of egoic life

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

of the christ indicate to humanity the way that must be trodden. this leads away from the superficial and the material, from the world of unreality to the world of reality "man has had enough of a life cut off from its religious centre, and a quest for a new religious balance, a spiritual deepening will begin; in no order of his activity can he carry on any longer merely on the surface, a purely external life."21 deep calls unto deep, and from out the darkness of those depths, and through pain and suffering, the christ child will emerge, and humanity as a whole will stand ready to make the great transition into the kingdom of god. man can now pass on into the kingdom and commence making spiritual history. up to the present- 30- from bethlehem to calvary copyright 1998 lucis trust history

the world of human affairs if it all belonged to christ. by simply recognising the power of the devil, the material force in the world, as being supreme, that control over the kingdoms of the world could be given to christ. he was offered it as the reward of a single recognition given alone and unseen on the top of a high mountain to the power which represented, or symbolised, the triple world of external living. if christ would briefly fall down and worship that great power, the kingdoms of the world and the glory of them would be his; and we know enough about him to realise that there would have been no selfish motive in this gesture, could he have been induced to make it. what stood between him and the acceptance of- 81- from bethlehem to calvary copyright 1998 lucis trust this opportun

nal self for the good of the world, and the service of humanity instead of the service of one's own desires. in the course of enunciating these new truths concerning love and service christ lost his life. canon streeter tells us that "the significance and value of the death of christ springs from its- 130- from bethlehem to calvary copyright 1998 lucis trust inner quality. it is the expression in external act of a freely chosen self-dedication, ungrudging, and without reserve, to the highest service of god and man. the suffering incidental to such self-offering is morally creative."40 is it not, perhaps, a fact that the crucifixion of christ, with its great preceding events the communion and the gethsemane experience is a tragedy which has its basis in the conflict between love and hate? i

ALICE A BAILEY11 A TREATISE ON THE SEVEN RAYS VOLUME II ESOTERIC PSYCHOLOGY II

s of the personality become one world wherein the initiate works and functions, seeing no distinction, viewing one world as the world of inspiration and the other world as constituting the field of service, yet regarding both together as forming one world of activity. of these two worlds, the subjective etheric body (or the body of vital inspiration) and the dense physical body are symbols on the external plane. how is this bridging antaskarana to be built? what are the steps which the disciple must follow? we are not here considering the path of probation whereon the major faults should be eliminated and whereon the major virtues should be developed. much of the spiritual instruction given in the past has laid down the rules for the cultivation of the virtues and qualifications for discip

. the period called in the bible, that of "riotous living" on the part of the prodigal son. 11. the application and use of energy for personal, selfish intent. 12. personality life, with all that is therein implied, ambition, selfish purpose, etc- 48- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust 13. attachment to the seen, the known, and the familiar, external, objective forms. 14. the stage wherein thought forms are built, at first ignorantly, and then with deliberate selfishness. 15. the period of engrossment in the things of the kingdom of earth. 16. the world, the flesh, and the devil. on the side of soul expression, which is governed by detachment, the following phrases and sentences will give an idea of the progress and intent: 1. the sta

152- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust 1. a willingness to bear the pain of revelation. 2. the power to hold on to the high point of consciousness at which the revelation comes. 3. the focussing of the faculty of the imagination upon the revelation, or upon as much of it as the brain consciousness can bring through into the lighted area of external knowledge. it is the imagination or the picture-making faculty which links the mind and brain together and thus produces the exteriorisation of the veiled splendour. if the creative artist will ponder upon these three requirements endurance, meditation, and imagination he will develop in himself the power to respond to this fourth rule of soul control, and will know the soul eventually as

that when the psychologist takes into consideration the various types of energy which go to the constitution of a human being and can distinguish (from study and investigation, plus an understanding of the rays) what the energies are which are conditioning a patient, then great strides will be made in handling people. the nature of the human equipment and its internal relationship, as well as the external effects, will be better comprehended. speaking technically, the extreme psychological position (as it is expressed in the behaviouristic school, which is essentially sound where the dense material mechanism of man is concerned) will fall into its rightful place. materialistic psychologists have been dealing with the substance energies and with the instinctual life of the organism. these c

of planned effort appears. 2. these occasions are so rare that when they do occur, they indicate a solar, as well as a planetary, significance. 3. certain forces and powers, exterior to the government of the solar system, have been called into play, owing to the planetary emergency. this emergency is of such importance (from the angle of consciousness) that the solar logos has seen fit to invoke external agencies to aid. and, they are aiding. if you couple to these facts the reoriented and focussed attention of humanity upon what is called "modern idealism, you have a most interesting moment or event for these two words are synonymous. men everywhere are aspiring towards freedom, towards mutual understanding, towards right group and personal conditions of living and of thinking, and towar

agencies to aid. and, they are aiding. if you couple to these facts the reoriented and focussed attention of humanity upon what is called "modern idealism, you have a most interesting moment or event for these two words are synonymous. men everywhere are aspiring towards freedom, towards mutual understanding, towards right group and personal conditions of living and of thinking, and towards right external and internal relationships. this is a fact generally recognised. humanity is weary and tired of unwholesome ways of living, of the exploitation of the defenceless, of the growth of discontent, and of the centralisation of power in wrong and selfish hands. they are anxious for peace, right relations, the proper distribution of time and the understanding and right use of money. such indicat

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

grasped, used and mastered in his waking consciousness and physical brain. the disciple in the past sought to establish harmonious relations with his environment harmony being one of the liberating forces which must precede the release of energy for use after initiation. he practised patience and forbearance and helpfulness and rendered service and this was worked out through the process of right external conduct based upon right inner orientation and attitude. but under the new system (made necessary by achieved racial progress) this process of right external adjustments must be paralleled in the new age by right inner relations, consciously established and consciously held and recognised for what they are by the conscious mind and brain of the disciple. this, therefore, involves true kno

llows thought" this, of course, everyone interested in occult study recognises theoretically. one of the tasks confronting disciples is to achieve factual knowledge of this. pictorial visualisation (which is a definite feature of the work in many esoteric schools) is simply an exercise to bring about the power to visualise. in the work of those disciples who are being trained for initiation, this external aspect of visualisation must give place to an interior process which is the first step towards the direction of energy. the visualising of pictures is intended to focus the aspirant within the head at a point midway between the pituitary body and the pineal gland. in that area, he draws pictures and paints scenes and thus acquires facility to see in large and in detail that which he desir

ed of you in the coming months and for this you must be prepared. your life quality in expression is good. intensification is all you need. note: this disciple is still actively cooperating with the tibetan. to i. a. p. june 1938 brother of old: the last few years have been for you years of strenuous activity and service, of personal discipline and difficulty and of hard work, accompanied by much external and interior upheaval. this you realise. it may be of some help and comfort to you if you realise also that this is known on the inner side and that none of it has been lost motion or waste of time. it has been for you a time of release and of liberation, little as you may grasp this fact. since 1917, i have watched your progress and your work. this will indicate to you how slowly we, who

is time, and the intention that should underlie the life pattern of every disciple that the plan must be served. i have but little more to say to you now, except that i desire deeply that you may emerge into greater freedom of life and expression and liberate yourself from any chains which may hold you back from the life of full and loving service i speak of inner habits of thought and not of any external responsibilities and contacts- 233- discipleship in the new age- volume i copyright 1998 lucis trust february 1936 my brother of olden times: i seek today to emphasise to you the need to recognise and re-interpret your inner life pattern, or, in other words, the inner programme which your soul undertook to follow when you first set your foot upon the path of accepted discipleship. this yo

ge- volume i copyright 1998 lucis trust you are entering into a period of intensive work. two things, however, i would say to you, my brother and my friend, at this time: 1. guard with care the physical body. you are one of those people who must learn to work through the medium of a frail and delicate physical body and you could greatly hinder its usefulness if you forced it to do too much active external work. it is not capable of much outer physical contact or of rapid and frequent change and of hard work. guard it well and cherish it with care. 2. remember that it is not where you are but what you are that matters and which is of importance. from the quiet spot where you have lived and where you can rightly care for the physical body (your instrument of service on the outer plane of lif

emphasising my earlier teaching to you. of its value, i know you are assured and in voicing the expression of your need, i am only voicing your own deepest wish. from may 1934 to may 1935 you made very real progress and your inner spiritual strength was notably augmented. the past six months have marked an interlude wherein there has been a great deal of fluctuation. you have been more subject to external impression and less focussed as a soul on the subtler planes. there has been no marked gain. such interludes are inevitable; there is no cause for depression, provided they do not continue, once you are aware of their existence- 397- discipleship in the new age- volume i copyright 1998 lucis trust now the sun is again moving northward and there comes for you renewed opportunity and the po

ALICE A BAILEY13 PROBLEMS OF HUMANITY

nity in all its fullness that temporary differences become apparent. it is the temporary differences and the sins which ignorance and inexperience betray which have engrossed the attention of the churches to the exclusion of the penetrating, piercing vision of the divine in every man. it is the fact of brotherhood which the churches must begin to teach not from the angle of a transcendent god, an external unknowable father but from the angle of the divine life, eternally present in every human heart, and eternally struggling to express itself through individuals, nations and races. the true expression of this realized brotherhood must inevitably come through the establishing of right human relations and the cultivation of goodwill. churchmen have forgotten the sequence in the angel's song

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

iving, a state of complete cataclysm. the economic situation and the religious hatreds are the two major instruments. this is a subject upon which you would do well to ponder. consequently, you have two groups, two objectives, two great formulated ideals, two streams of active energy and two rays predominantly in conflict, thus producing the differing ideologies. the result of this dualism is the external chaos, the differentiation of the two group ideals into the many human experiments, and the resultant ranging of the entire human family under many banners, which testify to the various viewpoints in the many fields of thought political, religious, economic, social, educational and philosophical. the result of all this conflict is, i would tell you, definitely good, and it demonstrates th

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

therefore, with the symbols in a wide generalisation, exoteric, conceptual and esoteric, but add to that an analysis of your sensitivity and response to the quality of the symbol. let me recapitulate for a moment. first of all it is valuable to remember that the study of the symbol exoterically involves the use of the brain and the memory. you endeavour to study line and form, number and general external aspects, knowing that each line has significance, all numbers have their interpretation and all forms are symbols of an inner quality and life. the study of symbols conceptually carries you inward from the brain to the mind, into the realm of ideas. it sweeps into focussed activity the mental apparatus. you then become aware of the concept or idea which the sign or symbol embodies. you co

own interior satisfaction provide an adequate excuse for delaying the planned group purpose? for delay it, it certainly will. whatever you decide will constitute, in its turn, an authoritative decision with all the consequent reactions upon the group. what is this occult obedience, my brothers, about which we hear so much? not what many occult groups make it out to be. it is not the control of an external organisation, dedicated to so-called occult work. it is not the imposed conditions of any teacher of any rank. it is not the exchange of the prison of one set of ideas for those of another set with perhaps a larger range or import. a prison is a prison, whether it is a tiny cell or an isolated island of vast extent, from which escape is impossible- 30- glamour: a world problem copyright 1

group members, to posture assumed, to the use of incense, or to any of the paraphernalia which so many occult groups deem of importance. the set physical rituals are today (from the angle of the hierarchy) entirely obsolete and of no importance where disciples and advanced aspirants are concerned. they are of value to the little evolved in whom the sense of drama has to be developed and who need external aids, and they do provide a setting which serves to help beginners to keep the theme of their work and their objective in view. the only ritual which is still regarded as of value to the human family as a whole particularly to the advanced person is the masonic ritual. the reason for this is that it is a pictorial representation of the process of creation, of the relation between god and

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

and of religion. the fundamental ideas which underlie these great areas of human thought all emanate from intuitional levels; they finally condition the human consciousness, evoking man's aspiration to penetrate deeper into the arcana of all wisdom, for which knowledge is the preparatory stage. this science of impression is the mode of life of the subjective world which lies between the world of external happenings (the world of appearances and of exoteric manifestation) and the inner world of reality. this is a point which should be most carefully taken into the calculations of the occult investigators. impressions are received and registered; they form the basis of reflection for those aspirants who are sensitive enough to their impact and wise enough to record carefully in consciousnes

ALICE A BAILEY18 A TREATISE ON THE SEVEN RAYS VOLUME III ESOTERIC ASTROLOGY

might be regarded as embodying the soul aspect and, for the present, their effect upon the individual must be regarded and should be studied in terms of consciousness and of the development of the life of the soul. this is in essence the will-to-love. 3. the planets, twelve in number (seven sacred planets and five non-sacred, are effective (using the word in a technical sense) in relation to the external life, environment and circumstances of the individual. their force contacts should be interpreted largely in terms of the human personality, the third divine aspect. they thus exemplify the will-to-know. i would have you remember that i am talking entirely in terms of consciousness and of the responses and reactions of the individual to the forces which impinge upon him. the effect of the

consciousness is still held within the limitations of its own kingdom in nature; the hierarchy is attempting to become responsive to this form of energy. there is another point of interest to which i wish to refer and it is one which is little realised by the average occult student. i refer to the outlets of planetary energy through the means of which great and general effects are produced in the external, planetary life. in this fifth root-race, there are only five such outlets as far as effects on humanity are concerned; man's responsiveness to them, is demonstrated by the fact of their relative importance in conditioning world events and world affairs. wherever one of these outlets for spiritual force is found, there will also be found a city of spiritual importance in the same location

the "eight potencies of the christ; they govern the psychic unfoldment of the life in all forms. they are of the utmost significance to the aspirant. four constellations have been omitted from this list: leo virgo aquarius pisces self-conscious- christ conscious- g roup conscious- universal consciousness ness ness ness they are basically concerned with the expression of consciousness on the outer external planes of expression or with the fusion of soul and form in order to demonstrate fully a state of awareness. these facts will become apparent if the four esoteric planets connected with these four constellations are considered and related: the sun the moon jupiter pluto the soul the form b eneficent life death it will also be apparent to the astrologer of the future along which lines the

fers not to events, happenings and occurrence, but to the nature of the life manifestations in any cycle, through any nation or race, where humanity is concerned. this refers also to the broad and general lines which at any time upon the planet are setting the pace for the evolution of forms and which basically concerns the force and endurance of the life as it manifests through and creates those external conditions which are qualified and- 345- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust expressed in terms of life, of quality and appearance. the word "life" in this triplicity of terms refers to life as humanity understands it. the word "life" to which i here refer is the life to which h.p.b. refers as that which synthesises spirit, soul and body

erein wisdom is transmuted into omniscience and both consciousness and form are superseded by the one who exists, who is conscious, but who remains as greater than either of these two phases of divine life. this one wills to incarnate, wills to know, wills to be conscious, but is none of these phases essentially, having realised them, prior to manifestation. this third ray will is the producer of external synthesis in successive stages, carried forward from temporary syntheses until there is complete unification between consciousness and form and later complete atonement realised between that which is neither consciousness nor form but the creator of both and the relating principle of spirit-matter. it will be seen how the above definition shows the function of the third ray to be the will

ALICE A BAILEY20 A TREATISE ON THE SEVEN RAYS VOLUME IV ESOTERIC HEALING

heart and auric emanation. thus can his presence feed the soul life of the patient. this is the work of radiation. the hands are needed not. the soul displays its power. the patient's soul responds through the response of his aura to the radiation of the healer's aura, flooded with soul energy. in considering the causes of disease, i find it necessary to speak a word in connection with conditions external and internal. it will be apparent to the casual thinker that many diseases and many causes of death are due to environing conditions for which he is in no way responsible- 11- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust these range all the way from purely external occurrences to hereditary predispositions. they might be listed as follows: 1. accide

, and other undesirable reactions which inevitably produce disease. such diseases either arise from within the body itself as the result of inherent (or should i say indigenous) or hereditary tendencies or predispositions, present in the bodily tissue; or they arise as the result of the radiation or the non-radiation of the centres, which work through the nadis; they can also arise as a result of external impacts or contact (such as infectious or contagious diseases and epidemics. these, the subject is unable to resist, owing to the lack of development of his centres. 10. to sum all up: disease, physical disability of any kind except of course those due to accidents and, to some extent, to planetary conditions inducing epidemics of a peculiarly virulent nature such as war oft produces, and

ure and therefore cannot be traced to any activity of the centres. they originate from within the planetary life itself and from its life aspect, having a direct emanatory effect upon the individual atoms of which the dense physical body is composed. this is a point of importance to remember. the source of any disease of this nature induced by the planet itself, is due primarily, therefore, to an external impact of certain vibratory emanations coming from the surface of the planet, engendered deep within the planet- 145- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust and impinging upon the dense physical body. these radiations play upon the units of energy which, in their totality, constitute the atomic substance of the body; they are unconnected in an

healing copyright 1998 lucis trust and impinging upon the dense physical body. these radiations play upon the units of energy which, in their totality, constitute the atomic substance of the body; they are unconnected in any way with the blood stream or with the nervous system. they are consequently impossible to trace or isolate, because man is today so highly organised and integrated that these external impacts immediately evoke a response from the nervous system; the modern physician is at present unable to distinguish between the diseases arising from within the patient's own interior mechanism tangible or intangible and those which are in the nature of extraneous irritants, producing immediate effects upon the sensitive organism of man's body. i am not here referring to infectious or

here is a field of investigation hitherto unopened and a teaching which will warrant careful study for the sake of the group, if for no other reason. on psychological causes of disease. do "psychological causes of disease" register in brain symptoms before reflexing to other parts of the body? a sentence in the light of the soul has a bearing here "the brain, for instance, is the 'shadow' or the external organ of the mind, and it will be found by the investigator that the contents of the brain cavity have a correspondence to the aspects of the human mechanism found upon the mental plane" bear in mind that the life force works through the heart, utilising the blood stream, whilst the consciousness aspect works through the brain, using the nervous system. this is the first and most importan

foremost, because the most necessary. we shall find that the work which is engaging our attention will fall into three categories: these will work out sequentially and not simultaneously. 1. the training in the principles of the healing art, as we a. lay the foundation for later expansion in the new age. b. seek to preserve that which is good and useful in the shift of the emphasis from the outer external man to the more subtle etheric and vital body. c. study this treatise on the new healing which will meet with a measure of response, but which will only later enter into its true usefulness and mission. 2. later, when a group can function together with impersonality as a unit and with true interplay of love, such a group can then begin to do some definite healing work, taking some case, f

d its subsequent densification (a word i deliberately choose) in that area of the etheric body which has always surrounded, but not penetrated, the dense vehicle. this has been sometimes erroneously called the health aura, and it can be photographed more easily and successfully during the process of dying than at any other time, owing to the accumulation of the withdrawn forces for several inches external to the tangible body. it is at this point in the experience of the withdrawing soul that the "word of death" is spoken, and it is prior to this enunciation of this word that a return to physical living can be possible and the withdrawn etheric forces can again interpenetrate the body. relationship with all the withdrawn forces is, up to this point, retained via the head or the heart or th

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

taneity as far as his consciousness or his sense of awareness is concerned. even in atlantean times there were those who comprehended the significance of culture as an outgrowth of civilisation. the masses must be civilised as a step towards giving them that culture which will make of them true and significant human beings. a human being has perforce to be a man, capable of living in the world of external realities, and at the same time capable of recognising himself as living in an inner world, as a mind and a soul. he then expresses an inner subjective life of such potency that it controls and dominates the physical plane life, motivating it and giving it true direction. this attitude of the human being and the task of bringing this condition of consciousness to fruition, have been regar

entually form the antahkarana, have to be woven between each and every hierarchical unit, and that within the human kingdom itself these connecting relationships and bridging factors have to be established between unit and unit and between group and group. in the earlier stages this is effected on a mass scale by means of the influence of the prevailing culture and civilisation. this, through its external impact and through the medium of its telepathic influence, makes a gradual and slow change, for at the beginning of the evolutionary process development is so slow as to be scarcely recognisable. inevitably, however, subjective changes are wrought in the life of the individual. as evolution proceeds the process becomes increasingly rapid, until today in the so-called civilised countries

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

are intended to convey the essential union, the related synthesis and the cooperative understanding which will some day distinguish a humanity, composed of many aspects which are nevertheless expressions of the one life. they are, however, related to or expressions of monadic groupings or universal recognitions, and not of soul consciousness. my difficulty in explaining the higher meaning of the external simplicity of these phrases is great; you can only arrive at them yourself as you ponder the only three interpretations possible to you at this time: the individual application of the symbol, its national application, and its human application, remembering always that the clue to comprehension lies in the recognition of a "higher way" of the existence of the "higher evolution" of the ligh

judgment seat. there no master sits. when christ said "judge not and ye shall not be judged" he indicated a state of mind where understanding so controls that the aspirant no longer praises or blames; because of this general attitude within his mental approach to people, he is then free to become a full member of an ashram. if you consider the many apparent failures in my experiment in forming an external group affiliated with my ashram, and as demonstrated in the book discipleship in the new age, you may well wonder why on earth i chose such a group of people or why i chose to make myself aware of their thinking, faults and failures. i will tell you. from a survey of one thousand years which i have been enabled to make (as are all the masters, everyone of these people shows a definite sou

nsciousness is temporarily withheld until a better physical vehicle is available. i mention this because some suffer from discouragement when, after years of work and the achievement of old age, they find themselves registering a static condition, or what they deem to be static. there is no need for such a feeling, but there is need for care and the progression of the interior work, e'en when the external recording is apparently lacking. to resume with your own instruction, if you would care to increase the capacity of the three activities contact, impression, relationship you might follow a simple exercise when going to sleep at night. after achieving complete comfort, as far as may be possible, attempt to assume an inner attitude of planned, quiet discarding of the physical body, keeping

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

causes which we will consider later might be enumerated as follows: 5. the time of the end. the judgment of people. this period of judgment is a group interlude to the full emergence of the new age influences. 6. the levelling of all classes and distinctions so that the spiritual values may appear and the spiritual hierarchy manifest on earth. 7. the fact of the approach of the hierarchy towards external contact with humanity. i would suggest that you read my earlier writings on the great approaches*(4) 8. the power and significance, politically considered, of the great invocation. the hidden source of the outer turmoil january 1939 another angle from which the world situation can be viewed with profit is to look for the hidden source of the outer turmoil. this is seldom what men think it

ed to show in the last few pages of a treatise on the seven rays, vol. i, esoteric psychology, are the descendants of that earlier group which was held in pralaya between the first and second solar systems. if you will remember that the third ray governed that system and also governs the jewish race, if you bear in mind that that system was occupied with the divine aspects of matter only and with external conditions, and that the jews were the highest- 50- the externalisation of the hierarchy copyright 1998 lucis trust product of that system you can come to an understanding of the jew, his separateness, his desire for racial purity and his interest in that which is commercial and tangible. the jew, down the ages, has insisted upon being separated from all other races but he brought over fr

he outer happenings upon the physical plane. the fate of the form life and of outer organisations is deemed of small importance compared with the sensed inner spiritual development. that development must necessarily outrun the outer manifestation. humanity is today further- 71- the externalisation of the hierarchy copyright 1998 lucis trust advanced spiritually and mentally than might appear from external happenings. the first result of such development is eventually the destruction of the outer form because it is proving inadequate to the pulsing, inner, spiritual life; then, secondly, comes the building of the new and more adequate outer expression. this accounts for the world crisis at this time. the cause is based upon four major factors upon which i would like somewhat to enlarge: 1

for these the christ is responsible. these are: 1. the esoteric preparation for the physical appearance or the material emergence of the hierarchy on earth; with this activity the buddha is definitely associated as it is connected with his final service to mankind. 2. the establishing, by all means available, of right human relations; this, as it is achieved, will swing the ashrams gradually into external activity as need arises, and it involves the constant cooperation of the masters. since 1931 i have hinted at much of this, and my activities (carried forward with these things in view) have followed the sequence outlined below: 1. i attempted to reach certain people in order to see how far an ashram could function in external form on earth. it has proved only a partial success and the re

ALICE A BAILEY24 A TREATISE ON THE SEVEN RAYS VOLUME V THE RAYS AND THE INITIATIONS

of the personality become one world wherein the initiate works and functions, seeing no distinction, regarding one world as the world of inspiration and the other world as constituting the field of service, yet regarding both together as forming one world of activity. of these two worlds, the subjective etheric body (or the body of vital inspiration) and the dense physical body are symbols on the external plane. how is this bridging antahkarana to be built? where are the steps which the disciple must follow? i deal not here with the path of probation whereon the major faults should be eliminated and whereon the major virtues should be developed. much of the instruction given in the past has laid down the rules for the cultivation of the virtues and qualifications for discipleship, and also

ALICE BAILEY THE LABOURS OF HERCULES

roups to which they gravitate, have learned to forget themselves in [73] service and to lose sight of their spiritual selfishness by helping humanity, there will be a much more rapid gathering in of initiates through the portal on to the path that leads from darkness to the light, and from the unreal to the real. one of the great ones has said that "there are persons, who, without ever having any external sign of selfishness, are intensely selfish ill their inner spiritual aspiration (p. 360, the mahatma letters to a.p. sinnett. and later he holds out before us a stupendous ideal which cuts at the root of spiritual selfishness "in our view the highest aspirations for the welfare of humanity become tainted with selfishness if, in the mind of the philanthropist, there lurks the shadow of des

llation is the exceedingly bright star, which is one of the four royal stars of the heavens. it is called regulus the ruler, the lawgiver, holding in its significance the thought that man can now be a law unto himself, for he has that within him which is the king or the ruler. hidden in the constellation is also a vivid group of stars, called "the sickle. to the ancient initiates, who saw all the external constellations as personifications [105] of forces and as symbols of an unfolding drama vaster than even they could understand, the constellation conveyed three major thoughts: first, that man was the ruler, the king, god incarnate, an individual son of god; second, the man was governed by law, the law of nature, the law that he makes for himself, and the spiritual law to which he will ev

ANTINOMIANISM

igher consciousness, wisdom, the ability to "do" or accomplish what one envisions for themselves all become within reach. it would not be too far of a stretch to infer that certain aspects of psychology rather than being a relatively "new" science are actually very ancient. the intent of these methodologies being transformative- developed to alter the way in which one perceives their internal and external environments for the purpose of accomplishment. the functional prosthesis of antinomianism the function of antinomianism is to dissent from established religious, cultural and social ideas that are often not the result of personal experience. the purpose of this spiritual dissent is to come to conclusions and ideas about the objective and subjective environment- on a personal level- that

BASIL VALENTINE TWELVE KEYS

estigation. animals are a class by themselves; nor can anything ever be obtained from them that is not animal in its nature. but our stone, as it has been bequeathed to me by the ancients, is derived from two things, and one thing, in which is concealed a third thing. this is the purest truth, and a most faithful saying. for male and female have from of old been regarded as one body, not from any external or visible consideration, but on account of the ardour of that mutual love which naturally draws them together into one; and as the male and female seed jointly represent the principle of propagation, so also the sperm of the matter out of which our stone is made can be sown and increased. there are in our substance two supplementary kinds of seed, from which our stone may be prepared and

BELL CHRISTOPHER PAUL TSIU MARPO THE CAREER OF A TIBETAN PROTECTOR DEITY

retinue in order to aid the performer in his visualizations. this further solidifies tsiu marpo as a focus of offering and entreaty. indeed, as previously examined, the purpose of tsiu marpo s detailed iconographic descriptions is to assist the intense visualization process that is an important requisite in imbuing these ritual activities and the implements involved with an internal substance and external aura of sacrality. this descriptive segment ends with a clear indication of the role of musical accompaniment in this ritual, requesting music, whistling, incense smoke, and the sounds of a thigh-bone trumpet (rkang gling. 1.3 ritual offerings after these steps have been established, the process of offering can begin. the first set of offerings consists of a series of drinks, either of be

BLAVATSKY H P ANTHROPOGENESIS

e waters. and says "let dry land appear" and now comes the traditional peg whereunto is hung the esoteric portion of the kabalistic interpretation. 12. the great chohans (lords, called the lords of the moon, of the airy bodies (a "bring forth men (they were told, men of your nature. give them (i.e, the jivas or monads) their forms within. she (mother earth or nature) will build coverings without (external bodies (for) males-females will they be. lords of the flame, also (a) who are the lords of the moon? in india they are called pitris or "lunar ancestors" but in the hebrew scrolls it is jehovah himself who is the "lord of the moon" collectively as the host, and also as one of the elohim. the astronomy of the hebrews and their observance of times was regulated by the moon. a kabalist, havi

passable abyss of mentality and self-consciousness. what is human mind in its higher aspect, whence comes it, if it is not a portion of the essence- and, in some rare cases of incarnation, the very essence- of a higher being: one from a higher and divine plane? can man- a god in the animal form- be the product of material nature by evolution alone, even as is the animal, which differs from man in external shape, but by no means in the materials of its physical fabric, and is informed by the same, though undeveloped, monad- seeing that the intellectual potentialities of the two differ as the sun does from the glow-worm? and what is it that creates such difference, unless man is an animal plus a living god within his physical shell? let us pause and ask ourselves seriously the question, rega

it not to give. this was left to that class of devas who became symbolised in greece under the name of prometheus, to those who had nought to do with the physical body, yet everything with the purely spiritual man (see part ii of this volume "the fallen angels; also "the gods of light proceed from the gods of darkness) each class of creators endows man with what it has to give: the one builds his external form; the other gives him its essence, which later on becomes the human higher self owing to the personal exertion of the individual; but they could not make men as they were themselves- perfect, because sinless; sinless, because having only the first, pale shadowy outlines of attributes, and these all perfect- from the human standpoint- white, pure and cold as the virgin snow. where ther

solitary individual, but mankind collectively, as with the chaldeans and assyrians. it is the four orders or classes of dhyan chohans out of the seven, says the commentary "who were the progenitors of the concealed man" i.e, the subtle inner man. the "lha" of the moon, the lunar spirits, were, as already stated, only the ancestors of his form, i.e, of the model according to which nature began her external work upon him. thus primitive man was, when he appeared, only a senseless bhuta* or a "phantom" this "creation" was a failure, the reason of which will be explained in the commentary on sloka 20 (b) this attempt was again a failure. it allegorizes the vanity of physical nature's unaided attempts to construct even a perfect animal- let alone man. for the "fathers" the lower angels, are all

e fissiparous act of reproduction. occult teachings are preeminently panspermic, and the early history of humanity is hidden only "from ordinary mortals" nor is the history of the primitive races buried from the initiates in the tomb of time, as it is for profane science. therefore, supported on the one hand by that science which shows to us progressive development and an internal cause for every external modification, as a law in nature; and, on the other hand, by an implicit faith in the wisdom- we may say pansophia even- of the universal traditions gathered and preserved by the initiates, who have perfected them into an almost faultless system- thus supported, we venture to state the doctrine clearly. in an able article, written some fifteen years ago, our learned and respected friend p

r planets. he says "our notions of solids, liquids, and gases are derived from our experiences of the state of matter here upon this earth. could we be removed to another planet, they would be curiously changed. on mercury water would rank as one of the condensible gases; on mars, as a fusible solid; but what on jupiter "recent observations justify us in regarding this as a miniature sun, with an external envelope of cloudy matter, apparently of partially-condensed water, but red-hot, or probably still hotter within. his vaporous atmosphere is evidently of enormous depth, and the force of gravitation being on his visible outer surface two-and-a-half[[footnote continued on next page[[vol. 2, page] 137 egyptian belief. has all the weight of scientific testimony* and there is more than one su

of exoteric creeds. it was by kriyasakti, that mysterious and divine power latent in the will of every man, and which, if not called to life, quickened and developed by yogi-training, remains dormant in 999,999 men out of a million, and gets atrophied. this power is explained in the "twelve signs of the zodiac* as follows (b "kriyasakti- the mysterious power of thought which enables it to produce external, perceptible, phenomenal results by its own inherent energy. the ancients held that any idea will manifest itself externally, if one's attention (and will) is deeply concentrated upon it; similarly, an intense volition will be followed by the desired result. a yogi generally performs his wonders by means of itchasakti (will-power) and kriyasakti" the third race had thus created the so-cal

BLAVATSKY H P COSMOGENESIS

se. it shows that the ancients were acquainted with that which is now the puzzle of many scientists and especially of astronomers: the cause of the first ignition of matter or the world-stuff, the paradox of the heat produced by the refrigerative contraction and other such cosmic riddles. for it points unmistakeably to a knowledge by the ancients of such phenomena "there is heat internal and heat external in every atom" say the manuscript commentaries, to which the writer has had access "the breath of the father (or spirit) and the breath (or heat) of the mother (matter" and they give explanations which show that the modern theory of the extinction of the solar fires by loss of heat through radiation, is erroneous. the assumption is false even on the scientists' own admission. for as profe

, occult science teaches that there is a perpetual exchange taking place in space of molecules, or of atoms rather, correlating, and thus changing their combining equivalents on every planet. some men of science, and those among the greatest physicists and chemists, begin to suspect this fact, which has been known for ages to the occultists. the spectroscope only shows the probable similarity (on external evidence) of terrestrial and sidereal substance; it is unable to go any farther, or to show whether atoms gravitate towards one another in the same way and under the same conditions as they are supposed to do on our planet, physically and chemically. the scale of temperature, from the highest degree to the lowest that can be conceived of, may be imagined to be one and the same in and for

ble star of divine light and fire, thrown down on to our[[footnote continued on next page[[vol. 1, page] 175 the classification of the monads. 3. the laggards; the monads which are retarded, and which will not reach, by reason of karmic impediments, the human stage at all during this cycle or round, save one exception which will be spoken of elsewhere as already promised. now the evolution of the external form or body round the astral is produced by the terrestrial forces, just as in the case of the lower kingdoms; but the evolution of the internal or real man is purely spiritual. it is now no more a passage of the impersonal monad through many and various forms of matter- endowed at best with instinct and consciousness on quite a different plane- as in the case of external evolution, but

r apes. these "human presentments" are in truth only the distorted copies of the early humanity. but this will receive full attention in the next book. as the commentary, broadly rendered, says- 1 "every form on earth, and every speck (atom) in space strives in its efforts towards self-formation to follow the model placed for it in the' heavenly man. its (the atom's) involution and evolution, its external and internal growth and development, have all one and the same object- man; man, as the highest physical and ultimate form on this earth; the monad, in its absolute totality and awakened condition- as the culmination of the divine incarnations on earth" 2 "the dhyanis (pitris) are those who have evolved their bhuta (doubles) from themselves, which rupa (form) has become the vehicle of mon

had completed their cycle of transmigration in the three preceding kalpas (rounds. then, they (the astral doubles) became the men of the first human race of the round. but they were not complete, and were senseless" this will be explained in the books that follow. meanwhile man- or rather his monad- has existed on the earth from the very beginning of this round. but, up to our own fifth race, the external shapes which covered those divine astral doubles changed and consolidated with every sub-race; the form and physical structure of the fauna changing at the same time, as they had to be adapted to the ever-changing conditions of life on this globe during the geological periods of its formative cycle. and thus shall they go on changing with every[[vol. 1, page] 184 the secret doctrine. root

changing at the same time, as they had to be adapted to the ever-changing conditions of life on this globe during the geological periods of its formative cycle. and thus shall they go on changing with every[[vol. 1, page] 184 the secret doctrine. root race and every chief sub-race down to the last one of the seventh in this round. 3 "the inner, now concealed, man, was then (in the beginnings) the external man. the progeny of the dhyanis (pitris, he was 'the son like unto his father' like the lotus, whose external shape assumes gradually the form of the model within itself, so did the form of man in the beginning evolve from within without. after the cycle in which man began to procreate his species after the fashion of the present animal kingdom, it became the reverse. the human foetus fol

l world, where the son is (in one way) his father, being his blood, the bone of his bone and the flesh of his flesh? to this the teachers answer "verily it is so" but one has to go deep into the mystery of being before one can fully comprehend this truth- stanza vii- continued. 2. the one ray multiplies the smaller rays. life precedes form, and life survives the last atom (of form, sthula-sarira, external body. through the countless rays the life-ray, the one, like a thread through many beads (pearls (a (a) this sloka expresses the conception- a purely vedantic one, as already explained elsewhere- of a life-thread, sutratma, running through successive generations. how, then, can this be explained? by resorting to a simile, to a familiar illustration, though necessarily imperfect, as all ou

BLUE EQUINOX

on the rocks through solstice stubborn to equinox. and i rave; and i rape and i rip and i rend everlasting, world without end, mannikin, maiden, maenad, man, in the might of pan. io pan! io pan pan! pan! io pan! 9 editorial do what thou wilt shall be the whole of the law the world needs religion. religion must represent truth, and celebrate it. this truth is of two orders: one, concerning nature external to man; two, concerning nature internal to man. existing religions, especially christianity, are based on primitive ignorance of the facts, particularly of external nature. celebrations must conform to the custom and nature of the people. christianity has destroyed the joyful celebrations, characterised by music, dancing, feasting and making love, and has kept only the melancholy. the law

n no compromise is possible. you must be master or slave; and the truest kindness is to be master once and for all, whatever the cost. o.m. in this defile we must leave our pilgrim for the present. he is about to confront the denizens of the astral world, menacing or seducing in turn; and, following the bold rosicrucian rule, he remains in the current of life, without the safeguard of an absolute external retirement and renunciation, such as is advocated by eastern teachers. but in the way of the a.a. externals are of less account than essentials, and v.i.o. was under the guidance and guardianship of an order whose omniscience is impeccable, and its ward sure (to be continued) liber ccc khabs am pekht an epistle of therion 9 =28, a magus of a.a, to his son, being an instruction in a matter

n. this involves a very deep psychological investigation, as a preliminary. but the whole matter is one between the self and its modifications, not at all between the instrument and its gates. to kill out the sense of sight is nor achieved by removing the eyes. this mistake has done more to obscure the path than any other, and has been responsible for endless misery. 76. withhold thy mind from ah external objects, ah external sights. withhold internal images, hest on thy soullight a dark shadow they should cast. this is the usual instruction once more, but, going further, it intimates that the internal image or reality of the object must be destroyed as well as the outer image and the ideal image. 77. thou art now in dharana, the sixth stage. dharana has been explained thoroughly in book 4

atrophied, they proclaim vaingloriously .i have conquered. the way to conquer any desire is to understand it, and freedom consists in the ability to decide whether or no you will perform any given action. the adept should always be ready to abide by the toss of a coin, and remain absolutely indifferent as to whether it falls head or tail. 24. the dharma (law) of the .eye. is the embodiment of the external, and the non-existing. by .non-existing. is meant the lower asat. the word is used on other occasions to mean an asat which is higher than, and beyond, sat. 25. the dharma of the .heart. is the embodiment of bodhi, the permanent and everlasting .bodhi. implies the root .light. in its highest sense of l.v.x. rut, even in hindu theory, panta ei. 26. the lamp burns bright when wick and oil a

then must thou harmless make thy own creations, the children of thy thoughts unseen, impalpable, that swarm round humankind, the progeny and heirs to man and his terrestrial spoils. thou hast to study the voidness of the seeming fuli, the fulness of the seeming void. o fearless aspirant, look deep within the well of thine own heart, and answer. knowest thou of self the powers, o thou perceiver of external shadows? if thou dost not.then art thou lost. the way to make thoughts harmless is by the equilibrium of contradictions.this is the meaning of the phrase .thou hast to study the voidness of the seeming full, the fulness of the seeming void. this subject has been dealt with at some length in .the soldier and the hunchback. in the equinox, vol i, no 1, and many other references are to be fo

lusions. and although it may be conceded that these things, although illusions, do correspond with a certain reality, anything objective should have been dismissed at an earlier stage. in the mental struggles there the equinox 98 should be no place for demons. unless my memory deceives me, that was just the one trouble that i did not have. the reason may possibly have been that i had mastered all external demons before i took up meditation. 47. hold firm! thou nearest now the middle portal, the gate of woe, with its ten thousand snares. no explanation is given as to why the fifth should be called the .middle portal. of seven. 48. have mastery o.er thy thoughts, o striver for perfection, if thou would.st cross its threshold. from here to verse 71 is the long description of this fifth gate

BOOK T

erses the point of junction with the others: flames leap herefrom. above and below are the symbols moon and sagittarius. tremendous and steady force that cannot be shaken. herculean strength, yet sometimes scientifically applied. great success, but with strife and energy. victory, preceded by apprehension and fear. health good, and recovery not in doubt. generous, questioning and curious; fond of external appearances: intractable, obstinate. yesod of hb:y (strength, power, health, recovery from sickness. herein rule the angels hb:yrthal and hb:shahyh. xxxv. the lord of oppression ten of wands four hands holding eight wands crossed as before. a fifth hand holding two wands upright, which traverses the junction of the others. flames issuant. saturn and sagittarius. cruel and overbearing forc

BOOK OF PLEASURE

mination. for him who is conscious of the slightest differentiation there is fear. so long as there is perception of self-reproach or conscience, there is pain the book of pleasure (self love) get any book for free on: www.abika.com 19 germinating: there is no freedom. he who believes anything he perceives or imagines, falls into sin. by believing without feeling perturbation, forgetting ideas of external and internal, he regards everything as self, and is the consciousness of non-resistance, has no horizon: he is free. on seeing the star-lit eyes and rosebud mouths, the breasts and loins of beautiful women, you become lovingly attached, but if you fear, consider constantly that they are merely the charred flesh and bones of yourself after the torture. the space between the eternal and "se

as the duality is unity. servitude to law is the hatred of heaven. self-love only is the eternal all pleasing, by meditation on this effulgent self which is mystic joyousness. at that time of bliss, he is punctual to his imagination, in that day what happiness is his! a lusty innocent, beyond sin, without hurt! balanced by an emotion, a refraction of his ecstasy is all that he is conscious of as external*(2) his vacuity causes double refraction "he" the self-effulgent lightens in the ego. beyond law and the guest at the "feast of the supersensualists*(3) he has power over life and death*(4) save by this, he is not beyond self-reproach, verily he has loosed all the trouble of the world, the murder from the lightning. self-love preventing the mind from concentration, is identity without for

uble refraction "he" the self-effulgent lightens in the ego. beyond law and the guest at the "feast of the supersensualists*(3) he has power over life and death*(4) save by this, he is not beyond self-reproach, verily he has loosed all the trouble of the world, the murder from the lightning. self-love preventing the mind from concentration, is identity without form, is no thought as such; law and external influences contained, do not the book of pleasure (self love) get any book for free on: www.abika.com 25 affect. when that giving up all belief, reflects only its meaning, then is there purity of vision, innocence of touch, ergo, self-love. verily, verily men are born, suffer and die through their belief. ejaculation is death. self-love is preservation and life*(1) it the "neither-neither

desire, except in the object, this is attained (at the psychological time this determines itself. by non-resistance (involuntary thought and action, worry and apprehension of non-fulfilment, being transient, find no permanent abode: he desires everything. anxiety defeats the purpose, it retains and exposes the desire. conscious desire is non-attractive. the mind quiet and focussed, undisturbed by external images does not distort the sense impressions (there is no hallucination; it would end in imaginative fulfilment, but magnifies the existing desire, and joins it to the object in secret*(1) the means being simpicity, he is comparitively free to make his own qualifications and difficulties, i.e, many retirements are absurd and at once prove his incapacity, the non existence of what he sets

o one. note on the difference of magical obsession (genius) and insanity. magical obsession is that state when the mind is illuminated by sub-conscious activity evoked voluntarily by formula at our own time, etc, for inspiration. it is the condition of genius. other obsession is the "blind leading the blind" caused by quietism, known as mediumism, an opening out of the ego to (what is called) any external influence, elementals, or disembodied energy. a transmutated consciousness that is a resistance to "true" sub-conscious activity, it being a voluntary insanity, a somnambulation of the ego with "no form" or control to guide it: hence its emanations are stupid in suggestion, or memories of childhood. obsession known as or related to insanity is an experience that is dissociated from the pe

that particular karma (the sub-conscious stratum, a particular existence and knowledge gained by it) relative to the desire, but not from memory or experience which was recent. knowledge is obtained by the sensation, resulting from the unity of the desire and karma. power, by its "actual" vitalization and resurrection* this is not the passivity of mediumism which opens the mind to what is called external influence- disembodied energy usually having no better purpose than to rap-tables. there are many means of attaining this state of vacuity: i mention the most simple, there is no need for crucifixion. drugs are useless. smoking and laziness the more difficult. this knowledge leaves its stratum in company with the energy or desire returning to the ego. it escapes the ego's resistance by as

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

tation and symbology; remembering dreams; personal symbols; the repetitive dream; group dreams; dreams vs out-of-body experiences. rituals spring equinox; summer solstice; autumnal equinox; winter solstice. lesson eight 97 marriage, birth, death and channeling handfasting rite; handparting rite; birth rite; crossing the bridge. the intuitive process-categories of channeling; clearing the channel; external focal points; interpreting channeled information. the aura. sensory deprivation. the witches' cradle. lesson nine 111 divination, tarot; scrying; saxon wands; cheiromancy; tea-leaf reading; numerology; astrology; fire scrying. lesson ten 135 herbalism herbal lore; getting the most out of herbs; simples, syrups, salves, poultices and powders; herb simples; definition of medical actions; he

at fills you with the joy of nature and gives you a needed spiritual lift. on the other hand, you may not seem to notice anything worthwhile. you may take the alternate route home with no notable experience. you may never hear of the terrible accident that occurred at the intersection two blocks down at the exact time that you would have driven through! whether apparent or not, there is a reason! external focal points the pendulum if you are seeking the answer to a particular question, it is often helpful to use an external object as a focus, in order to eliminate outside influences and conscious mind distortion. the use of such an object does not affect the information in any way. it merely occupies the individual's consciousness and focuses awareness on a particular point. one such focus

ner guidance, i walked to a certain spot, leaned over and placed my hand within three inches of the missing keys! there are times when the lost remains lost. invariably at these times there is a lesson to be learned. our higher selves sometimes choose this method to cause us to consider our placement of values, or to set in motion a needed series of experieneces. at other times, the "help" may be external. perhaps our spirit guides, in consort with our higher selves, create the conditions for that much needed lesson. the pendulum of course, is an excellent means of discovering that which is lost, as was described above. do not overlook it. sensory deprivation as an aid to developing, or producing, extrasensory perception, recent studies associated with the department of defense and the spa

ent is restricted, the body relaxes, mental and emotional tensions subside and the consciousness achieves unparalleled freedom. laboratory studies have used diving tanks, where the submerged test subject was kept in a weightless and motionless condition. documentation of such tests reveals that extra-sensory phenomena, including imagery, occur. the witches' cradle depriving the physical senses by external means is in no way a new idea. for centuries the arabian dervishes have dangled from a rope around the wrist; hindus have sat for days, weeks or even months, in a lotus position, and members of the craft have used a device known as the "witches' cradle, to separate the consciousness from the physical. there are several variations of the witches' cradle. two are illustrated. all perform th

ong study and it will pay the serious student to study all the books listed at the end of this lesson, so as to find the physiological actions of the various herbs. in true herbalism we do not use herbs of a poisonous nature if at all possible. however, one herb which can be used to good effect is rhus toxicodendron (poison oak; poison ivy. this herb tincture should not be used internally, but in external applications it is excellent for all fibrositis, rheumatism and allied pains. a footbath with a few drops of the tincture in it will relieve tired feet at once. it should be remembered at all times that although the previous symptoms of a disease may disappear, you must take steps to prevent a recurrence of it. most diseases come on from a long-standing trouble in the system and the sympt

it the intestinal canal. anthelmintics should only be administered by a physician. areca nuts balmony hb. kousso fls. male fern melia azedarach bk. pomegranate rind, bk. or rt. pumpkin seed spigelia rt. wormseed hb. wormwood hb. astringents temporarily tighten, contract or increase the firmness of the skin or mucous membrane. they are often of value to check excessive secretions. they are used as external washes, gargles, lotions, mouthwashes, etc. astringents may be made very strong, using more of the herb and boiling longer. they may be "watered down" to the strength desired. strong astringents: agrimony hb. alum rt. barberry bk. bayberry bk. beech drops hb. bearberry ivs. beth rt. black alder bk. black cherries black oak bk. black willow bk. butternut bk. buttonsnake rt. catechu gum cho

oes barberry bk. blue flag rt. buckthorn bk. butternut inner bk. cascara bk. cassia fistula castor oil culver's rt. jalap rt. karaya gum manna may apple or mandrake rt. pysllium seed rhubarb rt. senna (egyptian) ivs. senna (american) senna pods tamarind pulp demulcents substances usually of a mucilaginous and bland nature, taken internally for their soothing and protective-coating properties (for external use, see emollients. may be used to allay irritation of membranes. they have been used for coughs due to common colds and to relieve minor irritation of the throat. the mildest and most soothing demulcents are marked with. agar-agar arrow rt. cheese plant hb. coltsfoot hb. comfrey rt* couch grass rt. flaxseed* gum arabic* iceland moss irish moss karaya gum licorice rt. marsh mallow rt. an

CASE PAUL F THE BOOK OF TOKENS

d that i t must be so regarded, for all the great symbols of the ancient wisdom have a decidedly phallic aspect "the error into which seekers for truth so often fall as soon as they realize this fact is in supposing that the way of regeneration is somehow related to the reproductive function of the sex organism. nothing could be farther from the truth. it is the interior nervous organism, not the external organs, that is always meant in phallic symbolism, and the force that works through these interior centers is the great magical agent, the divine serpent-fire "we have the almost superhuman task of creating a new set of associations with the word' sex, because after all, certain aspects of the truth must be worked out to practical application through exercises which will lead only to most

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

with the name or zodiacal glyph of a desired lover, a little silver key charm or an actual key in a spell to find a new home, a picture of an ideal holiday location, and so on. in a sense, this part of the spell begins before the actual rite and involves verbalising the purpose. as you define it in a few words or a symbol, you may realise that what you are really seeking lies beyond the immediate external purpose. spending time at this stage is quite vital as it is said we tend to get what we ask for, so we should take care to ask for what would truly fulfil our potential, rather than what we think we need immediately. if you are working alone, hold the symbol while speaking words that summarise the purpose of the magick. you may be surprised to discover that it is your wise psyche speakin

g abilities; for maintaining impartiality when making difficult decisions and judgements; and for seeing other dimensions. it is the colour of artists, sculptors, dancers, writers and poets, and can bring inspiration and originality increasing artistic ability. turquoise candles can be used effectively on thursday or friday. blue blue is the colour of the father god and other sky deities in their external roles as wise judges and rulers and so can be used for this aspect of the god and as a protective colour. in magick, blue can expand the boundaries of possibility and bring success, confidence and power mingled with altruism, nobility and idealism. blue is also used for prosperity rituals where this involves advancement or for maximising opportunities, for promotion and expansion of busin

en, when worn as an amulet, and can be grown in the garden to protect both garden and home. it is also believed to give long life and protection against illness. ruled by the sun. anise (aniseed) anise calms the nervous system and relieves coughs and lung problems. it is a very gentle herb, excellent for skin problems. it protects against all negative influences, especially in the home, including external hostility, bad dreams. a sachet on the bedpost keeps the sleeper young. ruled by jupiter. apple apple is good for fevers and nausea. it has all-over powers of rejuvenation and fertility and so is especially used for healing babies and children. it will also heal relationships, restore youthful optimism and the increase of hope. it increases inner beauty and helps self-esteem, especially i

ffects on courage, stamina and renewed strength and energy. it is good for improving a sluggish metabolic rate, for reducing all swelling, especially fluid retention, for premenstrual tension, for aiding breastfeeding and for easing an infant's colic and restlessness. it also helps sore eyes and coughs and improves mental alertness. fennel brings protection from unwanted visitors and all forms of external seite 67 wicca01.txt hostility. ruled by mercury. ginger much prized in the east, ginger is still used in china to aid potency and ensure long life. it warms the body, removing pain, especially rheumatism, and it strengthens and heals the respiratory system, as well as boosting the immune system. it is good for throat complaints, and for all sickness and nausea, especially in pregnancy an

ender is a herb of love; it attracts gentle and kind lovers, especially for women. it is good for wish magick. ruled by mercury. marigold marigold is a good, all-purpose ingredient for healing sachets, especially for all skin complaints and infections. it is effective in the treatment of bleeding, burns, headaches, eye and gall-bladder problems and stomach ulcers. it protects against internal and external infections. marigold increases positivity in the home, makes a lover more affectionate, promotes fidelity and helps in all legal problems. ruled by the sun. mullein mullein is effective for the relief of any respiratory condition, such as bronchitis, hoarseness, asthma and harsh coughs. it can also be used for acidity, skin inflammation and pains of all kinds. it acts as a sedative and a

ut separately. this is also a good ritual if you are separating or divorcing from a partner but need to maintain friendly contact, perhaps because you work together or have joint family or financial responsibilities. 8- crystals and protective magick [insert pic p148- whether you are carrying out spells, rituals or divination or are simply feeling anxious, vulnerable or under attack from inner or external forces, psychic protection can enclose you in light and keep out all that threatens your harmony. it is a very positive form of magick that for everyday use requires a basic ritual or visualisation that takes only a minute or two. some people carry out routine psychic protection when returning from work and in the morning as naturally as taking off their work clothes and having a bath, to

tress, touch your chosen crystal for strength and protection. keep it on your desk at work, place it between you and an adversary or next to your bed if you are troubled by bad dreams or fear psychic attack or malevolence at night. people living in areas with high rates of robbery and violence may wish to put a power crystal, such as turquoise, red jasper or carnelian, as a protective buffer near external doors and windows. in less extreme circumstances, charged rose quartz and amethyst are excellent for sleep and relaxation problems, for charging simply accentuates the innate calm energies of the crystal. with the gentle crystals (such as amethyst, rose quartz or smoky quartz, you will experience a gentle warmth and enclosing light of pink, green or purple according to the colour of the c

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

tions of divine judgment, the belief that individual actions could result in sickness extended to the collective community.[20] in their characterization of disease, blacks paid particular attention to supernatural causes. this does not mean that they dismissed physical or organic etiologies in their quest for explanations for disease; it is just that their views of illness were more inclusive of external agencies. the body was the bridge that linked physical disorder and spiritual imbalance by its black magic page 62 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 mediation of the two worlds. affliction was much more than the physical symptoms that were so incisively described by victims as bodily states. it was viewed as a kind of attack by an

with conjuring methods. pneumonia, rheumatism, and arthritis were included among the infirmities for which blacks described supernatural cures. the black novelist charles chesnutt observed that conjure-related ailments among african americans accompanied hard lives, worn bodies, and old age "to many old people in the south c any unusual ache or pain is quite as likely to have been caused by some external evil influence as by natural causes" he wrote "tumors, sudden swellings due to inflammatory rheumatism or the bites of insects, are especially open to suspicion. paralysis is proof positive of conjuration" other ailments that were sometimes believed to be caused by conjure included anemia, boils, chills, and depression.[27\ 104\ some illnesses manifested distinctive characteristics that w

COSIMANO CHARLES ELEMENTARY PSIONICS

y building your own units, you get a far better understanding of what is being done with them and then when you realize that you want to spend the money for the commercial devices, you will be able to get the most out of them. so what does psionics do for you? can't you do the same things without the machines? well, there are damned few things psionics can do that one cannot do by oneself with no external aid. when i first started writing about this stuff, i was castigated for creating a "crutch" among lots of other things. what the poor devils who were upset with me forgot is that when one breaks one's leg, a crutch can be very helpful. machines exist to save labor. a man can walk across town, and take three days to do it, or he can drive his car to the same place in an hour. don't let an

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

ten between the wars- said was coming. the propaganda document, which originated in britain, said "to persuade her [the united states] to take our part will be much more difficult, so difficult as to be unlikely to succeed. it will need a definite threat to america, a threat moreover, which will have to be brought home by propaganda to every citizen, before the republic will again take arms in an external quarrel. 110 .and the truth shall set you free "the position will naturally be considerably eased if japan [my emphasis] were involved, and this might and probably would bring america in without further ado. at any rate, it would be a natural and obvious effect of our propagandists to achieve this, just as in the great war they succeeded in embroiling the united states with germany "fortu

he basis for general acceptance of political authority. it has enabled societies to maintain necessary class distinctions, and it has ensured the subordination of the citizen to the state, by virtue of the residue war powers inherent in the concept of nationhood. no modern political ruling group has successfully controlled its constituency after failing to sustain the continuing credibility of an external threat of war. 3 sociological. war, through the medium of military institutions, has uniquely served societies, throughout the course of known history, as an indispensable controller of dangerous [free-thinking] social dissidence and destructive antisocial tendencies. 172..and the truth shall set you free 4 ecological. war has been the principle evolutionary device for maintaining a satis

cs scenario which was to follow very soon afterwards. the report called for the establishment of a secret war/peace research agency using "unaccountable funds" which would study both the peace and war options. among the research required, said the report, was the..determination of minimum and optimum levels of destruction of life, property, and natural resources prerequisite to the credibility of external threat essential to the political and motivational functions" and"[the] frequency of occurrence, length of phase, intensity of physical destruction, extensiveness of geographical involvement, and optimum mean loss of life. this is the deeply imbalanced state of mind behind those who promote and manipulate into being the new world order, and conflicts are created to fit in with this plan

DAVID ICKE CHILDREN OF THE MATRIX

it seems to be a staggering contradiction, but when you know the scam it makes perfect sense (see the biggest secret for the detailed background to the american war of "independence) there is no better example of the point i am making here than south africa. during the period of apartheid, it was an open dictatorship by the few of the many. as a result there was a clear target and so internal and external rebellion led to the removal of that regime. along came the first black president, nelson mandela. he is probably a nice man, but a powerless puppet in truth, and since then thabo mbeki has replaced him. black people now have a vote and so south africa is free. yippee! oh really? the illuminati global structure can be likened to a compartmentalised pyramid or a spider's web. the operation

ce by many names, and it has been reviled by those whose very nature causes them to be separate from this fountainhead of existence. they live in obsessive envy of we who exist by flowing naturally with the dread prince of darkness. it is for this reason that individuals who resonate [vibrate] with satan have always been an alien elite, often outsiders in cultures whose masses pursue solace in an external deity. we satanists are our own gods, and we are the explorers of the left-hand path. we do not bow down before the myths and fictions of the desiccated spiritual followers of the right-hand path."18 no, they bow before the myths and fictions of other-dimensional entities. unbelievable. and it is not a choice between the right-hand path and the left-hand path. there is another that goes s

y of those refugees were actually fleeing the effects of the nato bombing. same images, but a very different story or interpretation. it is the same with newspaper pictures in which the caption interprets the image for the reader's left brain. often what the caption says is not the true background to what the reader is seeing. what is happening all the time is that the left-brain is being told by external sources how to decode right brain images. what we need to do urgently is regain control of our left brains and decide for ourselves what our right brain images mean. that requires breaking away from the herd, thinking for ourselves, and questioning all that we see and hear. that includes what you are reading in this book. if it doesn't make sense, walk away. you will find that words like

pressure the consciousness in a male body to suppress its female aspect "macho man, big boys don't cry- and the consciousness in a female body to suppress its male aspect "little girls play with dolls and big girls look after the kitchen. what we are being challenged to do here is for all of us to access all of us. therefore to become balanced "wholes" within ourselves without the need to find an external "other half. the third force then manifests within all of us, and relationships are the interaction of two whole people and not two halves seeking external balance. those relationships are based on the mutual respect of each partner for the other's wholeness and individuality. if they don't fulfil the blueprint then fine because whole people do not want a relationship with a blueprint. th

ce and make it now. we can take the straight-on path and walk the freedom road. if that's our choice, there are some fundamental changes to make. first, we free ourselves from the illusion and the reactions and responses of the matrix mentality. unless we start to free ourselves, how can we hope to free the world around us, which is merely an outward manifestation of the inner self? we live in an external prison while thinking we are free because we live in an internal prison while thinking we are free. the prison without is a reflection ot the prison within. change ourselves and we change the world. look in the mirror. try changing the image you see without changing the image it is reflecting. you can't, of course you can't, but the human race has been trying to do that for thousands of y

DAVID ICKE THE BIGGEST SECRET

lan for manipulating america into the second worldwar. this document, written between the wars, said:t o persuade her (the united states) to take our part will be much more difficult, so difficultas to be unlikely to succeed. it will need a definite threat to america, a threat moreover,which will have to be brought home by propaganda to every citizen, before the republicwill again take arms in an external quarrel..the position will naturally be considerably eased if japan (my emphasis) were involved,and this might and probably would bring america in without further ado. at any rate, itwould be a natural and obvious effect of our propagandists to achieve this, just as in thegreat war they succeeded in embroil mg the united states against germany.fortunately with america, our propaganda is o

general john rawlings rees. this interlocked withthe tavistock clinic which was founded in 1920 under the direct support of the britishroyal family through the duke of kent. later came the tavistock institute of humanrelations in london and this is the centre of a global web which includes the stanfordinstitute in the united states. the aim of these organisations is the control of humanityvia the external manipulation of the mind. rawlings rees was a vehement racist andsupporter of the eugenics master race movement. he studied war neuroses duringworld war i and he believed that by using the right conditions neurotic behaviour couldbe stimulated and controlled. he wrote in his book, the shaping of psychiatry by war ,published in 1945, that the tavistock group had demonstrated during the sec

h the flashinglight are diversions to lead researchers away from the simple truth. so much time andeffort has been wasted on the fiat in particular, fueled by al fayeds own investigationteam. whenever such assassinations are staged, there are always a stream of false cluesand leads which divert attention. the kennedy assassination was full of them. anotherpossibility for the cause of the crash is external control of the car. randulph fiennes,famous for his polar expeditions, was an officer in the royal scots greys and attached tothe elite sas. he wrote a book about a secret group of assassins called the clinic and howthey murdered people while making it look like an accident. the death of major michaelmarman is particularly relevant to what could have happened in paris. he was driving acit

not at the top of the pile.the type of organisation most likely to have been involved in dianas death, at theoperational level is typified by the pinay circle or le cerde which has a number ofbritish establishment figures in its ranks. le cerde is an offshoot of the even more elitesafari club, which was set up by count alexander de maranches, the director duringthe 1970s of the french service for external documentation and espionage. it was thesafari club which arranged for the alliance between a french intelligence front-439company called group bull and the computer giant honeywell which is, you will besurprised to know, the worlds biggest manufacturer of landmines. this alliancesupplied landmines to both sides in the bosnian conflict. the safari club began as aconsortium of the secret po

DAVIDSON DAN SHAPE POWER

ero as today's accepted mathematics of em phenomenon would argue; but instead, create an aetheric stress wave which contains the combined energy of the two em waves. stated mathematically, e(-e= s, where s> 0 where the symbol" is read "is not equal. this mathematics of converting em to an aetheric wave is akin to examining the forces when a block of steel is compressed in a powerful vice. the net external force on the steel is zero; however, internally the steel's atomic crystalline lattice structure experiences stress. the most interesting aspect of this energy combining is the fact that the converse is also true. that is, when two aetheric stress waves (s and- s) which are 180 degrees out of phase are combined, the energy of the two waves combine to create an em wave (e. stated mathemati

ng range order".3 this means, quite simply, that the atoms and molecules which comprise a crystal are arranged in definite patterns and they are not jumbled and disorderly. in the solid structure of a crystal, every atom has neighboring atoms at specific distances. such an ordering of atomic structure is said to be "crystalline. crystal morphology is the study of crystalline forms and the outward external shape of the crystal is called its "habit. crystals have a definite structure which means that they have specific atoms arranged in specific orderly fashion. crystals have definite repetitive patterns called "motifs, and when these motifs are repeated regularly throughout the crystal we call this a "lattice" structure. 6.3.3 lattices as shape power energy containers so what does this mean

the case of a pyramid, it squirts out at the apex and at the four base corners. by analogy, a crystal lattice will collect and contain a certain amount of aetheric energy and at some point it will come squirting out. since the crystal lattice is very structured, the squirt will be directionalized and the crystal will act as a channel for the aetheric energy. its most likely exit paths are at the external points of the crystal. 6.3.4 crystals as aetheric energy healing tools in analyzing the psychic healers and various types of new age crystal users4, one finds that they use the pointed end of the crystal because they have found that is where the healing energy comes off. the crystal acts as a collector and concentrator of aetheric energy and channels the overflow off the points of the cry

DEMONIC BIBLE

res involving ceremonial magic or the invocation of spirits. you must avoid, however, the temptation of becoming fanatical at this point concerning cleanliness. according to the book of leviticus "if you touch anything that is unclean, sit upon anything that is unclean, or eat anything that is unclean you will become unclean" it is not absolute purity which is required but simply a washing off of external vibrations which may negatively influence these rites. the question of whether or not anything is every psychically "clean" is an interesting one to consider. the moment you step out of the bath, psychic influences will begin to attach themselves to you. if you are psychically attunes, you may be more aware than usual of these influences. any "guardian" spirits or intelligence's you have

ne to consider. the moment you step out of the bath, psychic influences will begin to attach themselves to you. if you are psychically attunes, you may be more aware than usual of these influences. any "guardian" spirits or intelligence's you have acquired through previous rituals may even be outside your bath awaiting your return. you may ask, what then is the point of the "bath of consecration? external influences may never be completely neutralized; however, many influences will be eliminated, including those unwanted influences which are prone to hinder the operation of your rituals. the bath also serves as a separation between your old life and new life. as a new born infant emerges from the fluid of the womb to a new life, so will you emerge from the waters of leviathan to be reborn

lavey mocked the hypocrisy of those who attempted to protect themselves from the forces they called upon for aid. satanic priests have known that the "forces of darkness" could be invoked (or "evoked) into the sorcerer's body, but rituals of this type have not before been made available to the aspiring wizard because of the inherent danger involved. in other satanic rituals demons are invoked as external forces (friendly, perhaps, but external to the magician) which may be directed and controlled by the satanist. many less-experienced practitioners still fear these forces which they call upon as something alien to themselves and "evil. the adept practitioner realizes that these forces are not external (existing within the objective universe) but internal (existing within the sorcerer's su

lves and "evil. the adept practitioner realizes that these forces are not external (existing within the objective universe) but internal (existing within the sorcerer's subjective mind. what will become apparent to the practitioner of these rites is that satan, lucifer, belial, and leviathan are aspects of the human psyche, archetypes which exist within the subconscious and sub rational mind, not external beings which can in any way influence the magician to good or evil ends. the objective of this system of magic is not to "invoke" satan to physical appearance (for that would be mere hallucination) but rather to become satan (or to actualize that aspect of the psyche which is called "satan; not to "invoke" lucifer but to become lucifer; not to "invoke" belial but to become belial; not to

DION FORTUNE MYSTICAL QABALA

a whole. 2. it is a glyph, that is to say a composite symbol, which is intended to represent the cosmos in its entirety and the soul of man as related thereto; and the more we study it, the more we see that it is an amazingly adequate representation; we use it as the engineer or the mathematician uses his sliding-rule, to scan and calculate the intricacies of existence, visible and invisible, in external nature or the hidden depth of the soul. 3. it is represented, as will be seen from diagram iii, as a set of ten circles arranged in a certain pattern, and connected among themselves by lines. the circles are the ten holy sephiroth, and the connecting lines are the paths, twenty-two in number. 4. each sephirah (which is the singular form of the word of which sephiroth is the plural) is a p

rest of the sephiroth, nine in number; and chokmah, the second, contains the potentialities of all its successors, eight in number. but in each sephirah only one aspect of manifestation is unfolded; the subsequent ones remain latent, and the preceding ones are received by reflection. each sephirah, then, is a pure form of existence in its essence; the influence of preceding phases of evolution is external to it, being reflected. these aspects, as it were, having been crystallised out in the previous stages, are no longer in solution in the outfiowing stream of manifestation which ever proceedeth from the unmanifest through the channel of kether. when therefore we want to find the essential nature, the basis of manifestation, of a particular type of existence, we get it in the sephirah to w

s the clay of physical form and constitutes the inner robe of glory that is worn by all beings in whom is the breath of life. force embodied in form, and form ensouled by force, is signified by the illuminating intelligence and the jnner robe of glory. mystical qabala page 86 15. the yetziratic text also calls chokmah the crown of creation, thus implying that, like kether, it is overshadowing and external to, rather than imminent and absorbed in, the manifested universe. actually it is the virile force of chokmab which gives the impulse to manifestation, and thus is prior to manifestation itsel. the voice of the logos was crying "let there be light" long ere the waters were separated from the waters and the firmament appeared. this idea is further borne out in the phrase of the yetziratic

DION FORTUNE PSYCHIC SELF DEFENSE

on, the edge of the aura will remain impenetrable, and will be as sure a defence against psychic invasion as the healthy and unbroken skin is a defence against bacterial infection. it happens sometimes, however, that a rapport has been formed with the attacking entity in a previous incarnation, and therefore it holds, as it were, the key to the postern. such a problem is a very difficult one, and external assistance is needed for its solution. the difficulty is increased by the fact that the victim is often disinclined to allow the break to be made, being bound to the attacking entity, whether discarnate or incarnate, by bonds of fascination, or even genuine affection. a case with which i was acquainted throws so much light on various aspects of psychic interference by incarnate souls oper

distance and dies away to a feeble moan as they approach. when they are near you, the sound of their wings may be heard, and the flashing lights of their eyes can be seen dancing like fire-flies in the dark" 26 of 103 mr. skertchley declares that he himself saw and heard a flight of berberlangs pass by, and visiting next day the house he saw them enter, found the occupant dead without any sign of external violence. compare mr. skertchley's account of the berberlangs lying in the long grass and throwing themselves into trance with mr. muldoon's account of "the projection of the astral body" with which every student of occultism ought to be familiar, for it is undoubtedly a classic of occult literature, being a practical account of occult experiences and detailed instructions how to go and d

the higher self, or individuality, which is the immortal soul that develops in the course of an evolution. the mind, therefore, is part of the personality- the unit of incarnation- commencing at birth and dissolving at death, its essence being absorbed by the individuality, which evolves thereby [note for clarification from the editor/arranger of this html document: the personality is the ego or external identity and ordinary consciousness of a person, and the individuality is the higher-self, h.g.a, or spiritual component of a person] the mind is essentially the organ of adaptation to the environment, and it is when that adaptation fails that neurotic and hysterical troubles begin. each living creature is the channel for a current of life-force which proceeds from the logos, the creator

will distinguish as the meditative method consists of mediation upon abstract qualities, such as peace, harmony, protection and the love of god. it is the method of the new thought school, and its value lies in the harmonising effect it has upon the emotional state and its counteracting of harmful auto-suggestions. the other method, which we will call the invocative, consists in the invocation of external potencies and the employment of formal methods for the focussing of their force. this method has many gradations of complexity and an infinite variety of technique. it ranges from the simplest prayer which calls upon christ with the sign of the cross, to the most elaborate rituals of exorcism performed with bell, book and candle. the essence of the system lies in the attempt to dissect ou

DONALDTYSON CHAKRAS

e muladhara chakra forms a hardness at the perineum. during the period of contemplation and communion with the chosen aspect of shakti, the penis will rise and fall rhythmically, remaining erect for periods of ten minutes or so, then becoming flaccid for several minutes, then rising again. this goes on for hours at a time- for as long as the communion with the goddess is maintained. in women, the external genitals become inflamed and moist, and the clitoris erect. there is a copious flow of sexual fluids in both men and women. if, during this period, the mind is directed away from the goddess and toward the inflamed genitals, or if the physical state of tumescence causes erotic thoughts to enter the mind, tumescence ceases almost immediately. for example, the penis can be strongly erect ev

DONALDTYSON EVILEYE

alicious, bloodshot glance your way- it is the eye through which you look upon your own world. the belief that misfortune can somehow be projected onto one person by another through a glance is ancient and universal. it was based on a misunderstanding of how the faculty of vision functions. centuries ago it was thought that the eye perceives the outer world by projecting forth invisible rays onto external objects such as trees, mountains, stones and clouds. it was assumed that we became aware of our surroundings visually by a kind of optical touch that relied on these rays as channels of communication, just as we become aware of the texture of objects by physically touching them with our hands. if these projected rays existed, the thinking went, then the sight must be an active, not a pass

DONALDTYSON SIGIL

on or pendent around the neck, over the heart-center. through the lamen the magician invokes the authority of god during ritual work. the lamen is both an expression of the magician's higher identity and a power object through which spirits and blind forces may be controlled during rituals. the lamen differs from the spirit seal in that the magician is not controlled by it, but uses it to control external spirits or forces. it represents the supreme authority wielded by the magician (alchemical sign or mark for brimstone (sulfur, from the book of signs (1930) by rudolf koch) the term sign is sometimes used for sigil, but is a more general term meaning any simple esoteric symbol, such as the symbol for elemental fire, as in "the sign of elemental fire (skull, a token of death, from het gehe

DONALDTYSON UFO

scious mind has little or no relation to the actual physical object or phenomenon observed. imagination can build a complete and detailed impression from the most transitory and vague of visual impressions. at moments of intense stress, or under the influence of sickness, or drugs, or alcohol, or at the boundary of sleep, or in conditions of extreme fatigue, a person may see something that has no external physical cause. these visions can be completely clear and real to the witness. it is even possible for two or more persons in the same place to see the same vision of a nonexistent object or event. instances of this mass hysteria of crowds have been recorded over a term of many centuries. physical evidence in the form of mechanical images would seem to offer the possibility of a certain i

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

mann is in his collection of the legend of ra and isis. http//www.sacred-texts.com/egy/ebod/ebod07.htm (2 of 10 [8/10/2001 11:23:38 am "sonnensagen" religion der alten aegypter, m nster, 1890, p. 29 ff. 2 a similar difficulty also exists in hebrew, for elomhim means both god and "gods; compare psalm lxxxii, i] p. xcii unity of a supreme and self-existent being, his eternity, his almightiness, and external reproduction thereby as god; the attributing of the creation of the world and of all living beings to this supreme god; the immortality of the soul, completed by the dogma of punishments and rewards: such is the sublime and persistent base which, notwithstanding all deviations and all mythological embellishments, must secure for the beliefs of the ancient egyptians a most honourable place

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

al; accordingly, certain malay tribes carried its tongue as a powerful amulet against falling. beads resembling teeth were often hung around the necks of kaffir children in africa to assist them in teething, and the incisor teeth of the beaver were frequently placed around the necks of native american girls to promote industriousness. certain plants and minerals were believed to indicate by their external character the diseases for which nature intended them as remedies. thus the euphrasia, or eyebright, was supposed to be good for the eyes because it contains a black pupillike spot, while the blood-stone was employed for stopping the flow of blood from a wound. when prehistoric implements, such as arrowheads, were found, they were thought by the peasants of the locality to be of great vir

or of a spirit with man is heard as sonorously as the speech of one man with another: yet it is not heard by others who stand near, but by the man himself alone. the reason is, the speech of an angel or of a spirit flows in first into the man s thought, and by an internal way into the organ of hearing, and thus actuates it from within, whereas the speech of man flows first into the air, and by an external way into the organ of hearing which it actuates from without. hence, it is evident, that the speech of an angel and of a spirit with man is heard in man, and, since it equally affects the organ of hearing, that it is equally sonorous. ancient and modern ideas on apparitions differed very little in essential particulars, though they were colored by the culture in which they were reported a

n referring such appearances to discarnate intelligences, generally to the spirits of the dead. the opinion of some spiritualist authorities is that the surviving spirit is produced in the mind of the percipient by purely psychic means.an hallucination representing the agent s former bodily appearance. others believe that the discarnate spirit can materialize by taking ethereal particles from the external world, and building up a temporary physical organism through which it can communicate with the living. still others believe that the materialized spirit borrows such temporary physical organism from the medium, and experiments were made which suggested that the medium lost weight during the materialization [the various speculations based on apparitions observed at materialization seances

. he saw the astrological signs and the planets as symbols of the powers operating in the unconscious aspect of the personality, and was often amazed at the manner in which a person s horoscope coincided with observed psychological events and manifest character traits. horoscopes demonstrate synchronicity, which he defined as the simultaneous occurrence of a certain psychic state with one or more external events which appear as meaningful parallels to the momentary subjective state. dane rudhyar began integrating jungian psychology into astrological practice in the mid-1930s and his 1936 volume, the astrology of personality, is now seen as a watershed in the post-scientific astrological revival. rudhyar understood the human personality as a dynamic entity that held a variety of opposing fo

od are typical autoscopes. sources: barrett, william. on the threshold of the unseen. new york: e. p. dutton, 1917. autoscopy a term dating from the mesmeric age and denoting the power of somnambules to see their own organs and give a description of their state. the word was coined by neurologist charles fere. he applied it to the vision his patients saw of their double in a morbid state. this is external autoscopy, as contrasted by baron du potet to internal autoscopy: selfdiagnosis in a trance. dr. sollier wrote a monograph, les phenomenes d autoscopie (paris, 1903, on the subject. autosuggestion system of healing developed by emile coue (1857.1926, in which some of the remarkable effects of hypnotism can be achieved through conscious suggestion employed by the subject. coue s methods ha

binghamton, n.y: medieval& renaissance texts& studies, 1991. balasius a precious stone with occult virtues. according to camillus leonardus (sixteenth century, it is of a purple or rosy color, and by some is called the placidus or pleasant. some think it is the carbuncle diminished in its color and virtue; just as the virtue of the female differs from that of the male. it is often found that the external part of one and the same stone appears a balasius, and the internal a carbuncle, from whence comes the saying that the balasius is the carbuncle s house. the virtue of the balasius is to overcome and repress vain thoughts and luxury; to reconcile quarrels among friends; and it befriends the human body with a good habit of health. being bruised and drunk with water, it relieves infirmities

a foreign language and far beyond her comprehension. mrs. henry sidgwick, in her study of the problem of books tests in proceedings of the society for psychical research (april 1921, arrived at the conclusion, on the whole, i think, the evidence before us does constitute a reasonable prima facie case encyclopedia of occultism& parapsychology. 5th ed. book tests 205 for belief in the perception of external things not known to any one present, but known to someone somewhere. sources: baird, alexander t. one hundred cases for survival after death. new york: bernard ackerman, 1944. besterman, theodore. collected papers on the paranormal. new york: garrett/helix, 1968. smith, susy. the mediumship of mrs. leonard. new hyde park, n.y: university books, 1964. thomas, c. drayton. some new evidence

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

cal affection, or at least real good will, must exist between doctor and patient. syrups and juleps have very little inherent virtue; they are what they become through the mutual opinion of operator and subject; hence homeopathic medicine dispenses with them and no serious inconvenience follows. oil and wine, combined with salt or camphor, are sufficient for the healing of all wounds, and for all external frictions or soothing applications. oil and wine are the chief medicaments of the gospel tradition. they formed the balm of the good samaritan, and in the apocalypse, when describing the last plagues, the prophet prays the avenging powers to spare these substances, that is, to leave a hope and a remedy for so many wounds. what we term extreme unction was the pure and simple practice of th

have seen three such creatures leaping out of the sea. in 1560 some fishermen near the island of mandar off the west coast of ceylon caught seven mermen and mermaids, an incident claimed to have been witnessed by several jesuit fathers and m. bosquez, physician to the viceroy of goa. the physician made a careful examination of the mer-people, dissected them, and pronounced that their internal and external structure resembled that of human beings. there is a wellauthenticated case of a merman seen near a rock off the coast of martinique. several individuals affirmed that they saw it wipe its hands over its face and even blow its nose; their accounts were attested before a notary. a merman captured in the baltic sea in 1531 was sent as a present to sigismund, king of poland, and seen by all

of the society for psychical research, london) for phenomena and experiments in psychical research. in his inaugural address he defined metapsychics as a science dealing with mechanical or psychological phenomena due to forces which seem to be intelligent, or to unknown powers, latent in human intelligence. he divided it into objective and subjective metapsychics, the first dealing with material, external facts; the second with psychic, internal, nonmaterial facts. the term was not generally accepted on the continent. in germany, the word parapsychic was suggested instead, proposed by emile boirac. richet s colleague theodore flournoy preferred parapsychics, suggesting that richet s term should be limited to phenomena definitely proved to be supernormal in character. all three terms have b

lleviate their distress, and after all human aid had failed. at such times the monk occasionally appeared, mutely beckoned them to follow, and led them to a secret treasure. he stipulated no conditions for its expenditure, demanded no promise of repayment, and exacted no duty or service in return. it is not clear whether it was actual treasure that he gave, or whether it merely appeared so to the external senses, to be changed into leaves or stones when the day and the occasion of its requirement had passed. in germany, the wood-spirit rubezahl performed similar acts of kindness to poor and deserving persons; it is said that the money he gave always passed for the current coin of the realm. in ireland, the o donoghue, who lived beneath the waters of an inland lake and rode over its surface

levitation of a table in the margery seances on june 23, 1923, the sitters felt cold, tingling sensations in their forearms. dr. crandon at the same time observed faint, auroralike emanations from the region of margery s fingers. f. w. h. myers suggested, as a correlative to telepathic effect, a telergic action, by which he meant the excitation of the motor and sensory centers of the medium by an external mind. he said that in the case of possession the external intelligence may directly act upon the body and liberate unknown energies. this theory goes far, as the external mind appears to dwell in the spiritual world, although it is of frequent observation that the sitters thoughts exercise a certain influence upon the phenomena. m. barzini, journalist for corriere della sera, wrote about

fis that to attain the coveted state of mystical contemplation, it was necessary to close the gateway of the physical senses, so that the inner or spiritual senses might operate more freely. this injunction was sometimes taken literally, as by the brahmin yogis, who carefully closed eyes, ears, nose, and mouth in order to attain visionary ecstasy. the mystical night was thus a shutting out of all external sense impressions.of hope, fear, consciousness of self, and every human emotion.so that the interior light might be more clearly perceived (see also meditation; yoga) mysticism the attempt of man to attain the ultimate reality of things and experience direct communion with the highest. mysticism maintains the possibility of a relationship with god, not by means of revelation or the ordina

system christian mysticism may be said to have been founded with little variation. with erigena, reason and authority are identical, and in this he agrees with all speculative mystics. scholasticism, however, is characterized by the acceptance by reason of a given matter that is presupposed even when it cannot be understood. it seemed to erigena that in the scholastic system, religious truth was external to the mind, while the opposite view was fundamental to mysticism. that is not to say that mysticism according to erigena is a mere subordination of reason to faith. mysticism indeed places every confidence in human reason, and it is essential that it should have the unity of the human mind with the divine as its main tenet, but it accepts nothing from without, and it posits the higher fa

EVERBURNING LAMPS

relation between fire and fuel of three sorts-if the strength of the fire exceed that of the humour, it presently burns out; if the humour be too strong for the fire, the fire departs; but if the radical strength of the humour and of the fire be co-equal, then, caeteris paribus, that fire would burn continually, until the surrounding states of radical moisture or natural heat should be altered by external circumstances, as if a flame be made to burn in a closed vault, it would depart when such was opened. rosicrucian and alchemical doctrines, especially their views on the connection between fire and water, are brought into close apposition to the dogmas of the religion of the hebrews in some portions, at least, of the sacred writings, notably in the volume of the "maccabees" book ii, cap

FAUST

with carping criticism half erases, that checks creation in my stirring breast with thousands of life s grinning faces. i too, when darkness sinks down o er me, must anxious stretch me on my bed; there, too, no rest comes nigh my weary head, for savage dreams will rise before me. the god that dwells within my soul can stir to life my inmost deeps. full sway over all my powers he keeps, but naught external can he ever control. so being like a load on me is pressed, i long for death, existence i detest. mephistopheles and yet death never is a wholly welcome guest. faust ah, happy he around whose brow death binds the blood-stained wreath mid victory s blaze, whom in a maiden s arms death finds after a dance s maddening maze. oh, would that i, beneath the lofty spirit s sway, enrapt, had rende

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

eye closed even for one moment, no thing could subsist. therefore, it is called the open eye, the holy eye, the excellent eye, the eye of fate (alzm, mazal, the eye which sleeps not nor slumbers, the eye which is the guardian of all things, the eye which is the substance of all things. 4 also, and he himself, the most ancient of ancient ones, is called arikh anafin, vast face, and he who is more external is called ze ir anafin, or small face, in opposition to the ancient eternal holy one, the holy of holy ones. 5 and, the ancient one is hidden and concealed. small face is manifested and not manifested. the manifested is written in the letters. the not on its level is hidden in the letters, and he (avh, hu, the not (al, is settled in yah hy, the upper ones and the lower ones. 6 on the tree

n in the waking state, such a one may maintain the attitude of a simple devotee regarding all as the riches of the king. when in ananda samadhi, he/she sees that small face has become all. when merged in the supernal effulgence, there is the singular modification that i am the truth. in fana il fana (ar. extinction of extinction, even the i am disappears ,0, before you meditate, prepare both your external and internal environments. the external environment is the setting in which the meditator practices, and the internal environment is the mind. the practices that each aspirant employs is a matter of individual choice. it is important to develop inner listening skills to connect with and hear the divine guidance that issues from within, or sometimes, through surprising external sources. as

nhance spiritual practices or even facilitate spiritual progress. however, many high level yogic masters from all mystical traditions have warned that this is not the case. immoderate use of such substances can, in fact, dull the mental instrument, diminish the quality of meditation, obstruct conscious dreaming, and destabilize the nervous system. the following sections discuss how to prepare the external and internal environments for meditation. a simple routine of meditation practices involving a root mantra and complimentary visualization, as well as, a more elaborate routine of practices will be presented. these two examples will typify a small facecentered practice. this material will be followed by a vast facecentered routine of meditation, for those who do not have an attraction to

prominently on a number of occasions in the torah. two different chapters in torah b reshith mention two separate instances of a ritual performed by the patriarch ya aqov, in which he anointed with oil and poured a libation over the stone pillar he erected at beth el.5 this obviously important component of the ancient hebrew religion is conspicuously absent from modern judaic ritual. relative to external ritual, it may appeal to the vast face aspirant to make ablution before entering the shrine room. he/ she may then also want to perform prostration before the altar' 8: h" 2: 2 2:e 8% light a candle and burn incense, and offer a flower to the ancient of days. in essence, these are acts of devotion to god-without- name-and-form. at this point, if a stone lingam is included as a central fea

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

or sefer yetzirah, and it is constantly referred to throughout the zohar, the mystical work written in spain in the thirteenth century which embodies the traditions of spanish cabalism of that time. the sephiroth are "the ten names most common to god and in their entirety they form his one great name- they are "the creative names which god called into the world",3 and the created universe is the external development of these forces alive in god. this creative aspect of the sephiroth involves them in a connection with cosmology, and there is a relationship between the sephiroth and the ten spheres of the cosmos, composed of the spheres of the seven planets, the sphere of fixed stars, and the higher spheres beyond these. a striking feature of cabalism is the importance assigned to angels or

ot encourage warlike fury) he will give assistance to those who, not in vain, seek to disturb the peace of other countries on the pretext of acquiring other crowns and other sceptres; for tenia coelo manet. in vain shall the rebel french forces against his will disturb the boundaries and coasts of others; for by no proposal of unstable counsels, by no hope of changeable fortune, by no occasion of external administrations or suffrages will he be induced, on a pretence of investing him with mantles and adorning him with crowns, to give up (otherwise than by force of necessity) the blessed care of tran- 1 ibid, dial. 3 (dial, ital, p. 825. cf. also what is said under the constellation centaur (ibid, pp. 823 ff. the centaur is christ, understood as a hermetic christ, or a benevolent magus. 228

an celestial hierarchies. thus bruno's work builds up at its close to the angelic harmonies as the apex of the edifice, reflecting the scheme of the christian magus, in which magia and cabala are included within the pseudo-dionysian angelic hierarchies. nevertheless, as usual, bruno is not using the scheme in the normal way. the nine blind men who become the illuminati seem to be, not a system of external "metaphysics, like the angelic hierarchies, but all ingredients of one personality who becomes illumined with their illumination. bruno, however, makes his concession to the normal scheme by putting the highest and final illumination of the heroic enthusiast in this form. the experience which led to the illumination of the nine (who are the nolan who has left with them his home in the "ha

mathematical machine, extended in space; and another world consisting of unextended thinking spirits. and whatever is not mathematical or depends at all on the activity of thinking substance. belongs with the latter."1 descartes even assigns an actual place in the body, the conarion or part of the brain, to this "thinking substance" which has to deal with everything which is not part of the vast external machine.2 this strangely inadequate way of dealing with mind did not long remain unquestioned and since descartes' day many philosophers and thinkers have struggled with the problem of knowledge, of epistemology, of the relation between mind and matter. nevertheless, this bad start of the problem of knowledge has never been quite made up. about the external world, man has discovered ever

ed, when mechanics and mathematics took over from animism and magic, it was this internalisation, this intimate connection of the mens with the world, which had to be avoided at all costs. and hence, it may be suggested, through the necessity for this strong reaction, the mistake arose of allowing the problem of mind to fall so completely out of step and so far behind the problem of matter in the external world and how it works. thus, from the point of view of the history of the problem of mind and of why it has become such a problem through the neglect of it at the beginning of the modern period "hermes trismegistus" and his history is important. the fludd controversy cannot be lightly dismissed by the easy assumption that the moderns of those times made no mistakes. they may have discard

FRATER ELIJAH ANGELS OF CHAOS

we are the body. the zos and the kia, our outer-inner structure of being ever so distilled from silence. bearing a glimpse of the future way is like looking back upon ones birth. at the lowest strata we encounter the bestialities of zos. always attempting in blind knowledge, rising away from nothing. the attempts become fool hardy until the absolute absurdity called self is reached. invocation of external illuminations can serve to clear up the intervening miasma as well. now what is this scarlet path (a view from above? for nothing is absolute, the path of the scarlet brother is one of dis-enfranchisement. what meaneth this? our brotherhood seeks recreation, thus it is that we are bound beyond time and space into the thrusting disarray of void. to establish a splotch of black amid the whi

FREEMASON BLUEBOOK

ic text book file//c /grand lodge/bluebook/bluebook1.htm (20 of 76 [11/22/1999 11:51:55 am] which administer to this sense are the most astonishing parts of the animated creation, and render the eye a peculiar object of admiration. of all the faculties, sight is the noblest. the structure of the eye, and its appurtenances, evinces the admirable contrivance of nature for performing all its various external and internal motions; while the variety displayed in the eyes of different animals, suited to their several ways of life, clearly demonstrates this organ to be the masterpiece of nature's work. feeling is that sense by which we distinguish the different qualities of bodies: such as heat and cold, hardness and softness ,roughness and smoothness, figure, solidity, motion and extension. smel

tecturesymbols most expressivehave been selected by the fraternity to imprint on the memory wise and serious truths; and thus, through a succession of ages, are transmitted, unimpaired, the most excellent tenets of our institution. charge at initiation into the second degree. brother: being advanced to the second degree of masonry, we congratulate you on your preferment. the internal, and not the external, qualifications of a man are what masonry regards. as you increase in knowledge, you will improve in social intercourse. it is unnecessary to recapitulate the duties which, as a mason, you are bound to discharge; or enlarge on the necessity of a strict adherence to them, as your own experience must have established their value. our laws and regulations you are strenuously to support; and

FULLER J F C SECRET WISDOM OF THE QABALAH

under the power of the supreme absolute deity. it asserts that the evil springs out of the good, and only originated from a diversion of the latter. evil exists, for god's own wise purpose, by the sufferance of the absolute one, who gives us the blighting cold, frost, and night, and also the beneficent and blessed daylight, warmth, and sunshine. man therefore partakes of two regions, that of the external, visible, matter world, that of evil and darkness, and that of the internal spiritual higher world, that of goodness and light. the german philosopher hegel holds that a thing can only exist through its opposite, that the thing and its opposite must arise together, and that eternally, as the complements of a unity; white is not without black, nor black without white, good is not without

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

n on18august1822,the second daughter of the second marriage of francis lovell,'whohad made his money in india, retired early, and come to live at sloane street, chelsea. little else isknownofhim (waite is always maddeningly vague about names, dates, and places in his autobiography, arguing that'mybusinessthroughout[is]withthe lineage of the soul, rather thanwithearthly generations' andthat'things external signify little enough ,except as they help or hinder the inward life'[sly,pp.14, 35.)on8december1810a francis lovell ofstpancras married elizabeth ottley at st george's, hanover square" and' this may well have been the first marriage of emma's father.mrlovellhad three children by his first wife: a son, francis,whobecame a physician, andtwodaughters: eliza,whomarried amrgordon, and mary an

heritual was in twenty-two stages, following the lettersofthe hebrew alphabet, and involvedtheceremonial fillingofawineglasswhichwas then 'sentround'the whilethe'secret maxims of theorder'were recited:74a.e.waite-magicianofmanyparts_1.scriptumest:thespirit indeed is willing,butthe flesh is weak: hence inebriety.2.traditumest:man in all ages has recognizedbyakeen instinct that his relationswiththe external universe arenotof sufficient importance to encouragethattotal abstinence which maintains them in their natural order.3.recordatus:sobriety is the least interesting of the virtues, but it is excellent as an antecedentofdrinking.4.memento,fratres:as regards the foundation of drink, which is said to be laid in alcohol, it isnotso much the potation which is fatal as the vulgarity which surrou

,whois not strictly an officer, has no special vestments. he carries a wand, surmounted by a doveofpeace. there is no sword in a templeofthe rosy cross. 8. in addition to the black habit, the frater ostiarius and all unofficial members wear a collar of white silk, emblematic of purification in progress, fromwhichdepends a crimson calvary cross. it is the general jewel of thewholefellowship on the external side. 9. in grades below thethirdorder, the imperator wears the general rose-crossofthethirdorderand the clothing of an officiating adeptus minor. he carries awandsurmounted by a triple sephirotic cross [printed before the text intheceremonyofreceptionintothegradeofneophyte,1916.]noteschapter11. waite: letter to harold voorhis, 24 september 1936. voorhis visited the site of 206 washington

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

its of the tarot.theinstructions for making the instruments are detailed and precise; constructing them was a complicated affair and could be done by none save the adept himself. speaking of the lotus wand, the instructions say:'itis to be made by himself unassisted, and to be consecrated by himself alone.itis to be untouched by any other person, and kept wrapped in white silk or linen, free from external influences other than his own on the human plane' touching a magical wand could be perilous. crowley refers in hisconfessionsto an incident involving allan bennett; the wand concerned was unusual but the principle was the same:'heused to carry a"lustre"-along glass prism with a neck and pointed knob such as adorned old-fashioned chandeliers. he used this as a wand. one day, a party of the

GILBERT THE MAGICAL MASON

threesorts--ifthe strength of the fire exceed that of the humour, it presently burns out; if the humour be too strong for the fire, the fire departs;butif the radical strength of the humour andofthe firethoughts ontheever-burning lamps 59be co-equal, then, creteris paribus, that fire would burn contin255 ually, until the surrounding states of radical moisture or natural heat should be altered by external circumstances, as if a flame be made to burn in a closed vault, it would depart when such was opened. rosicrucian and alchemical doctrines, especially their views on the connection between fire and water, are brought into close apposition to the dogmas of the religion of the hebrews in some portions, at least, of the sacred writings, notably in the volume of the 'maccabees, bookii.,cap.i

know or do what it is nottheirprivilege to permit to the public. peril and persecution alone await the student who develops abnormal powers. hence arose the freemason's watchwords, aude, vide, and then tace. nature is triune to the ordinary man, although the occultist may be trained to perceive the septenary constitution; and the profound hermetick is cognisant of the decad. nature is visible and external, nature is unseen, concealed, and existing68themagicalmasonas the shade or the type of all that is seen and known. nature has a spiritual essence; behind the astral form and the material image lies the concealed spirit, the vis ab initio, the energy from on high, from the exalted, from the divine essence. man, too, is triune, for man is a copy of the microcosm, which is a reflection of th

GILBERT THE SORCERER AND HIS APPRENTICE

awn'sinner order begantorebel against the authority of their chief, he sent them a long, rambling manifesto to justify his autocratic rule.lnthecourseofthisdocument he claimed that,inorder to establish the vault of the second order,'itwas found absolutely and imperatively necessary that there should be some eminent member especially chosen to act as the link between the secret chiefs and the more external forms of the order.itwas requisite that such member should be me, who, while having the. necessary .and peculiar educational basis of critical and profound occult archaeological knowledge should at the same time not only be ready and willing to devote himself in everysenseto a blind and unreasoning obedience to those secret chiefs..i,macgregor mathers 's rioghail mo dhream5260=6260,deo du

other coming events based thereon.thestudent should make up his mind definitely whether it is witchcraft or folklorethathe intends to study. both are profoundly interesting.buressentially different, though they overlap at many points. perhaps wemaysay that folklore is the. archaeology, and witchcraft the biology,ofthis phase of human history. we study folklore.from outside,curious only as to its external aspects, the legend is a legend and no more, its form and its. variants. are. the important points.aut. we study witchcraft from within; the nature and psychology of the witch, what shedidand why she didit,her own view of herself and her powers and doings, what in fact it feels like to be a witch, are the essentials of the study,andthe truth of the stories becomes of paramount importance

our is always present, but at sunset the light is red, etc; but at sunrise or sunset we can produce any light we may wish by simply splitting a ray by the prism and isolating the blue or yellow as we require it, but at certain times of the day it is more easy to bring the taijas tatwa into operation than at any other time, but the will of man, acting upon his human body, is not susceptible to its external influences; and just as the light of the sun falling upon flowers, etc, brings out their214 the sorcererand his apprenticeparticular colour, so do the tatwic currents acting upon theearth,bring out their manifestation, and all at the same time. so atthesame time we may have the vayutatwawhirling into aspherical-formsome small whirlwind of theair;and at the very same time and very same pla

all living organisms as distinct from inaniillate objeotsj.and it is a characteristic. one ofthemodifications, oneofthe forms of avidya or ignorance,.because it is one of the greatest obstacles to true perception. directly the brain or nerves are started on a particular line, they will tendtorunalong that line, and reject or refuse to perceive the impressions which should be coming into them from external sources. therefore arises false perception of external thought. now to apply that. themanasplane sends its vibrations primarily into the brain. gradually there comes, bythe-lawof vasana, an impression into the individual man or woman that220 the sorcererand his apprenticethe brain is the intellect. the brain is nothing of the kind. the brain is the instrument which the intellect uses, whi

GNOSTIC HANDBOOK

u begin to grow and transform from a person of the flesh to a being of spirit, from a slave of the archons to a centre of light. the choice of reproductive imagery is deliberate, since the gnostic tradition is anti-reproductive, in some sense to be born again is to be de-born as well as reborn, you have chosen to create a new self within yourself rather than perpetuate the cycle by reproducing an external self (a child. for most of us, this transformation is not completed within our life-span (s, and hence we have to wait until the end of the cosmic cycle when the children of the pleroma are finally reborn into the new kingdom. the nature of transfiguration transfiguration offers the transformation of man. it offers liberation from the cycles of the world of the archons and transfiguration

ers of our tradition, even though laymen are encouraged to developed private "spiritual" spaces within their own homes for their own use the use of ritualism ritual is a means by which we can formulate an artificial world in which internal realities (and other spiritual worlds) can be explored. through ritual the conscious mind is controlled and the unconscious is explored and conditioned so that external realities from beyond the physical plane can be investigated, other spiritual powers contacted and other dimensions opened. the key to ritual is that it must have two distinct forms. the first must always be the training of the mind, the exploration of the unconscious and a clear and precise understanding of the structure of your own psyche. then and only then are you ready to enter into

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

of history and the neurotic, twisted forms created by the various churches and denominations of christendom. all exist and are, in some sense, real. one is of immense light power, and the others of great archonic power. one leads from the lower worlds into the static kingdom, the others perpetuate the dialectic cycle. when such images become confused, personal mental components can be fixed onto external deities and thereby become highly destructive. when we start to consider the nature of the eggregores we can easily see how the archons can twist such images to their own benefit. eggregores serve the fallen kingdoms well, they collect energy from human belief and channel it into degenerative forms. do not get the idea fig 15 many different jesus gnostic theurgy page 65 that eggregores ar

a of calling the higher self an angel or even better, the holy guardian angel (hga) is to destroy intellectual models and concepts. the term hga sounds so utterly ridiculous, so beyond the intellect, that it serves its purpose. it emphasises how alien our true self is to worldly definition. in the gnostic tradition there are three phases of coming into an experience of the true self, they are the external angel, knowledge and conversation of the hga and union with the hga. each stage has its own characteristics and dangers (fig 17) the holy guardian angel the first stage:the external angel the first stage in the spiritual life is to experience the hga as a separate entity. as a novice in the gnostic tradition we experience the battles with the animal and adept, and sense the hga as a far a

aces, destroying links with the demiurgic kingdom and invoking the true self. this is the first stage. the second stage: knowledge and conversation the second stage is where the gnostic begins to make contact with his hga. this is a dangerous period. so many times gnostics and would be gnostics confuse metamorphs (false personalities) with the true self. even worse, they confuse fig 17 phase one: external angel phase two: knowledge and conver- phase three: union: the new man adept hga hga adept homo novus gnostic theurgy page 70 communication from their own inner self with communication with the source of all, and become prophets of their own little faiths. it is important that this stage be handled with care, we must not confuse the personal hga with the father of wisdom nor with false pe

ies and be centred on the static world. the colour here is yellow, that of the trained intellect. gnostic theurgy page 86 the fourth day the sun, moon and stars appear. according to the most ancient arcana the sun represents divine love (agape, the moon divine faith and the stars represent gnosis or divine wisdom. after the great luminaries have been kindled and place in the internal man, and the external receives light from them, then the man first begins to live. arcana celestia, emanuel swedenborg (ac 39. from the chakric perspective this day is that of the heart. the centre from which divine love, faith and wisdom flow. it is green for in its imagery, the planets bring about the development of all life. the fifth day fish and birds appear. these reflect the facets of the mind that are

itions ceremony. a formal act to emphasise a specific occasion. ritual. a formal act to achieve a specific purpose. ritual and ceremony are forms of intellectual decompression. they lower the resistance of the conscious mind and unconscious filters (engrams, so that a gateway can be formed within the ritual environment. this gateway can lead to the upper or lower facets of the human psyche, or to external dimensions and their related hierarchies and denizens. it is important to realise that ritual can work in both a subjective and objective manner, and has a valued place in both psychological and transhuman occult activity. the mechanism of ceremony and ritual is in its ability to limit the interference of the mind and earth eggregores, so that contact with the desired forces can be made

her form of intuitive ritual is when we feel drawn to a certain practise or meditation, but we don t know why. sometimes intuitive ritual offers a way in which the higher self guides us to more formal practises. programmed rituals programmed rituals are the ones we are most interested in. they involve formulating a rite for a specific purpose and demand the disciplined use of both unconscious and external spiritual forces. a pre-requisite for the use of programmed ritual is a thorough knowledge of your own spiritual, mental and physical disposition. the purpose of ritual and ceremony there can be many reasons for the use of ritual and ceremony- some good, some bad. the use of ritual as a game or as entertainment is definitely out of the question. rituals should not have guests, either the

language of the unconscious, it is possible to rectify the fallen and distorted aspects of the unconscious through ritual practise. while many gnostics prefer a more psychological approach (such as psychogenesis, the ritual methods should be not ignored. they are extremely efficient as well as potent. engrams can be evoked and re-integrated (or banished, archetypes can be evoked and internal and external forces can be used to stimulate the transformation of the gnostic. exploration and discipline. since an important of transfiguration is the transformation of the human psyche and its reconditioning into a useful scribe and adept. ritual and ceremony can have an important role to play in self exploration and discipline. the power of the untrained mind cannot be overestimated, and hence, ri

GOETIA LUCIFERIAN

tarot thus allowing instinct to grow with association of such tools of divination. vassago is also ideal for the willed divination of future initiation, a gateway to the luciferian realm of spiritual development. vassago appears in the black mirror as a wind-rushed robed spirit who is both angel and demonic shadow, who has many arms and talon-fingers. d samigina samigina or gamigm is a spirit of external necromancy. he allows communication with the shades of the dead, specifically on dreaming levels. one may also witness faces in a black mirror while communicating with him. it may be recommended that the magician 38 utilizes evp to record samigina or other shades in the place of invocation/evocation as well as within a graveyard. goetic rites may be performed but with less tools, it then

GOLDEN DAWN RITUALS D

he building of the lotus wand and give the student a simplified method of consecrating the wand. many times, this is done by the help or assistance of an adept in the order. again, however, all inner order members must consecrate the wand by him or herself alone. it must remain untouched by any other person once it is consecrated, be wrapped in white silk or linen, and must be free from all other external influences. it is acceptable, perhaps, that an uninitiated individual or a member of the outer order might have their wand wrapped in the inappropriate colors, but it is not acceptable once a person has entered the second order to have their wand in anything other than in white silk or linen of some sort. this particular lesson will not emphasize the building of the wand, for information

GOLDEN DAWN RITUALS J

uman, be divine. jxn: let your desire always be not unto the elementals, spirits, or angels, but "unto the lord of the universe" do no workings without first invoking the divine. dwh: let the adept realize the need to control his or her own thoughts first. expect change not from others, but from yourself. your mind is the great chief of your heart and tongue. dwsy: the true adept does not require external motivation but only a strong hunger to unite with the divine. twklm "by their fruits ye shall know theitk ritual of the consecration of the vault of the adepti r. r. e t a. c. z e l a t o r a d e p t u s m i n o r chief adept- winged globe wand and crux ansata 2 second adept- phoenix wand and crux ansata third adept- lotus wand and crux ansata pastos circular altar with elemental tools cr

GOLDEN DAWN RITUALS U7

apr, the prince of \yklm that is kings or angelic kings, who are also called the order of virtues, angels and rulers. the angels aynp and aylp are also referred unto this sephira. it especially rules the mineral world. the beams of dsj and of trapt meet in jxn and thence in jxn arises a green, pure, brilliant liquid, and gleaming like an emerald. and the sphere of its operation is that of hgwn of external splendor, producing zeal, love, harmony, and it ruleth the sphere of action of the planet c and the nature of the vegetable world. and twabx \yhla is a god of hosts and of armies, of triumph and of victory, ruling the universe in justice and eternity. and its archangel laynah is the prince of love and harmony, and the name of the order of angels is \yhla or gods who are also called the or

GOLDEN DAWN RITUALS ZAM24

certain great transfiguration so that the work of wisdom may continue and that the grace and sanctification of the holy and glorious zion may be communicated to the zion which is on earth. therefore, the worlds rejoice together 6 and are fulfilled in all completion. i beseech you to join with me in my intention, and to ratify in your hearts, the solemn and sacramental words by which i assume this external and visible temple of isis mighty mother into the house not made by hands, built of lively stones, the company of the adepts, and it is so assumed accordingly" second adept "cum potestate et gloria" third adept "amen (chief adepts are seated) chief adept "fratres et sorores of the rosae rubae et aurae crucis. we know that the mystic temple, which was erected of old wisdom, as a witness of

proclaim him the revealer of mysteries among you for the ensuing six months, being part of that temporal period through which we are conducted into light. very honored frater, in the presence of the children of your temple, i call upon you to make a confession" hierophant (rising "fraters et sorors of the temple of isis mighty mother, seeing that the whole intention of the lower mysteries, or of external initiation, is by the intervention of the symbol, ceremonial, and sacrament, so to lead the soul, that it may be withdrawn from the attraction of matter and delivered from the absorption therein, whereby it walks in somnambulism, knowing not whence it cometh nor whither it goeth; and seeing also, that thus withdrawn, the soul by true direction must be brought to the study of divine things

GOLDEN CHAIN AND THE LONELY ROAD

the ambit of 'unique transmission' one may consider that an appointed individual may receive entire bodies of lore, whole rites and mysteries. in such instances, the ritual authority to teach others and to incept a lineage for a specific corpus of knowledge is divinely sanctioned. whilst any man or woman may claim to have received a 'vision, the motives of such claims are made apparent by certain external signs; as the gospel teaches 'one must test all things and hold fast to that which is good. if your path leads you to meet with a true beholder of the mysteries, an initiate without mortal intercessor, then consider yourself blessed indeed. to learn from such a person could reveal more of the craft than any store of knowledge accumulated through the passage of years. from experience i wou

he issue of her sexual mouth contains the secrets (secret-ions) of the gnosis in a fluidic hypostasis. likewise the seed of a priest is the numinous medium for the powers of the godhead and for the concealed radiances of the sun. in rites employing a seeress as the so-called 'ophidian oracle, a trance-state is actuated by cunnilingus and the lucid post-orgasmic dream of the priestess is guided by external manuductive passes and verbal conjurations. as can be seen, if one considers it deeply, such matters cannot be operated effectively between inexperienced aspirants. as such i conclude that it is best for such matters to be remain the preserve of those capable of deploying their arcana with knowledge and love. textual transmission: the way of the book although we may exchange money for tex

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

ashlars with razor-sharp edges. there were also natural, unhewn boulders integrated into the overall design at a number of points. and there were strange and unusual devices such as the intihuatana, the hitching post of the sun. this remarkable artefact consisted of an elemental chunk of bedrock, grey and crystalline, carved into a complex geometrical form of curves and angles, incised niches and external buttresses, surmounted at the centre by a stubby vertical prong. jigsaw puzzle how old is machu picchu? the academic consensus is that the city could not have been built much earlier than the fifteenth century ad.9 dissenting opinions, however, have from time to time been expressed by a number of more daring but respectable scholars. in the 1930s, for example, rolf muller, professor of as

anished civilization which embraced several different ethnic groups. that, in a nutshell, is the hypothetical third party theory as applied to 11 ibid, pp. 31, 177. 12 ibid, p. 126. 13 e. a. wallis budge, from fetish to god in ancient egypt, oxford university press, 1934, p. 155. graham hancock fingerprints of the gods 141 central america: the civilization of ancient mexico did not emerge without external influence, and it did not emerge as a result of influence from the old world; instead certain cultures in the old world and in the new world may both have received a legacy of influence and ideas from a third party at some exceedingly remote date. villahermosa to oaxaca before leaving villahermosa i visited cicom, the centre for investigation of the cultures of the olmecs and maya. i want

because inscriptions and references to khufu, khafre and menkaure had been found in moderate quantities, outside the three major pyramids, at several different parts of the giza necropolis. such finds had been made consistently in and around the six subsidiary pyramids, three of which lay to the east of the great pyramid and the other three to the south of the menkaure pyramid. since much of this external evidence was ambiguous and uncertain, i found it difficult to understand why the egyptologists were happy to go on citing it as confirmation of the tombs and tombs only theory. the problem was that this same evidence was capable of supporting as equally valid a number of different and mutually contradictory interpretations. to give just one example, the close association observed between

exterior measurements were 7 feet 5.62 inches in length, 3 feet 5.31 inches in depth, and 3 feet 2.5 inches in width6 an inch too wide, incidentally, for it to have been carried up through the lower (and now plugged) entrance to the ascending corridor.7 some routine mathematical games were built into the dimensions of the sarcophagus. for example, it had an internal volume of 1166.4 litres and an external volume of exactly twice that, 2332.8 litres.8 such a precise coincidence could not have been arrived at accidentally: the walls of the coffer had been cut to machine-age tolerances by craftsmen of enormous 4 the pyramids of egypt, pp. 94-5; the great pyramid: your personal guide, p. 64. 5 the pyramids of egypt, pp. 94-5. 6 the pyramids and temples of gizeh, p. 30. 7 ibid, p. 95. 8 livio c

en cut to machine-age tolerances by craftsmen of enormous 4 the pyramids of egypt, pp. 94-5; the great pyramid: your personal guide, p. 64. 5 the pyramids of egypt, pp. 94-5. 6 the pyramids and temples of gizeh, p. 30. 7 ibid, p. 95. 8 livio catullo stecchini in secrets of the great pyramid, p. 322. stecchini gives slightly more accurate measures than those of petrie (quoted) for the internal and external dimensions of the pyramid. graham hancock fingerprints of the gods 320 skill and experience. it seemed, moreover, as flinders petrie admitted with some puzzlement after completing his painstaking survey of the great pyramid, that these craftsmen had access to tools such as we ourselves have only now reinvented. 9 petrie examined the sarcophagus particularly closely and reported that it mu

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

with the qabalistic tree of life, and the chakra system of the body. according to the primal occult and frequently secret and subversive view, the manifest universe emerges from an ultimate not-thing, a consciousness or beingness beyond words or expressions sometimes referred to as the unmanifest or the secret cipher of the ufonauts 59 limitless light. this unmanifest cannot be understood in the external sense, but can be known in the gnostic sense by the initiate or perfected sentient being, the ubermensch. it can be plugged into. for reasons equally inexpressible, this uniqueness unfolds itself in manifestation. thus, the limitless light becomes a series of emanations or expressions or intelligences that devolve increasingly toward our material form of existence and thus towards accessi

but the manifestations also increasingly become subject to subdivision into arbitrary concepts such as good and evil as these are commonly understood. and they also become closer and closer in form and content to our own mundane reality, though in the relativity of things, these higher intelligences may seem unspeakably powerful, mythic and divine. the gnostic view has tended to be that what the external world of the conventional person understands as god, devil demon, angel or, more recently, extraterrestrial beings are, in fact, such emanations of the unspeakable ultimate. indeed, the ancient gnostics saw the god and devil of conventional theology as an ego-maddened entity under the delusion that it, indeed, is the ultimate being! the late phil dick, in his last gnostic allegorical fict

l marx or anarchist emma goldman as secret chiefs, we do need to avoid losing sight of the fact that those who professedly encountered these hidden beings were apt to describe them in terms of, at the least, superbeings in human form. consider henry steel olcott s account of an encounter at lahore with the legendary k.h: i was sleeping in my tent, the night of the 19th, when i rushed back towards external consciousness on feeling a hand laid on me. the camp being on the open plain, and beyond the protection of the lahore police, my first animal instinct was to protect myself. do you not know me? do you not remember me? it was the voice of the master k.h. a swift revulsion of feeling came over me, i relaxed my hold on his arms, joined my palms in reverential salutation, and wanted to jump o

d radical sikh leader, in contact with the worldwide network of radicals of the 19th century. contrast olcott s encounter with s.l. macgregor mathers account of his relations with the secret chiefs: secret cipher of the ufonauts 67 it was found absolutely and imperatively necessary that there should be some eminent member especially chosen to act as the link between the secret chiefs and the more external forms of the order. it was requisite that such a member should be me who, while having the necessary and peculiar educational basis of critical and profound occult archaeological knowledge, should at the same time not only be ready and willing to devote himself in every sense to a blind and unreasoning obedience to those secret chiefs. israel regardie described mathers fateful encounter i

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

ur brain, and thus only a small portion of our inherent capabilities. through a graduated practice of enochian magick, you will learn how to consciously control your thoughts, your emotions, and your actions. you will learn how to expand your capabilities. you will learn that your surroundings, in both the waking state and in dreams, are mirrored projections of our thoughts and emotions, and that external events themselves can be consciously controlled by the magical will. you will learn how to maintain a continuity of consciousness so that lapses or breaks cannot occur, and thus you will be able to remember your dreams as well as your past lives. your everyday life will become more enriched and meaningful. your goal in enochian magick is to obtain an understanding of your life while consc

eh) ligdisa (elee-geh-dee-sah) 133 step 5. enter your body of light and proceed to the sub-quadrant fire of water and then to the square of l of rnil (rah-nee-el. step 6. you will notice ara almost even mixture of fire and water swirling together in this square. passions are strong creative forces in this region of the tablet of water. you will find many of your strongest fears and desires taking external shape here. step 7. search the square for the egyptian deity. you should see the goddess sothis, a beautiful naked woman. as goddess of evolutionary development, she can initiate you finto the mysteries of the feminine current which is strong in this square. the sphinx that accompanies sothis in this square is a large lion with strong wide wings whose legs end in sharp eagle claws. this s

and expessions. in conjunction with enochian magick there are three major degrees. these three degrees are identical to the three taught in tibetan tantra as follows: 1. karmamudra. the three degrees are all called `madras' which can mean symbolic positions (you may already be familiar with the mudras as hand positions used in meditations. this is the first and lowest stage. it is magick using an external partner. any magical operation which is conducted by two or more people which calls on or uses sexual forces or currents is of the karmamudra type. if you are interested in this degree, you should study sex magick by louis t. culling and the magick of sex by melita denning and osborne phillips. both of these references are llewellyn publications. be advised, however, that the name 'karma'

imultaneously. notes to step 8. follow this step as given at first. as you attain success, change iit by leaving the woman within yourself. at first she will departon her own soon enough, but gradually she will remain for longer iintervals. when she becomes a normal part of yourself you will be ready for mahamudra. 165 m a h a m u d r a outline for a beginner's exercise withhold thy mind from all external objects, all external sights. withhold internal images, lest on thy soul-light a dark shadow they should cast. h.p. blavatsky, the voice of the silence mahamudra is the "great symbol" or "great attitude" it is the chief meditationalpath to attain mental concentration, or one-pointedness of mind. the following outline can be used to make an appropriate magical exercise for the beinning mag

l. pay at tent ion to them but let them continue to come and go as they wi l l. not ice the serial flow of your thoughts as they pass through your mind one after the other. notice the exact point when one thought ends and ano the r be g ins. concentrate on that point. prolong it for as long as you can. step 4. relax your mind and watch the continuous f l o w o f your thoughts. see yourself as an external observer. imagine yourself as a silent watcher resting on the peaceful shore of a river. watch the river of your thoughts flow by you. know 171 yourself to be separate from your thoughts. this "shore" is called the tranquil state. abide in it as you watch your thoughts rise and fall. concentrate on the shore, not on the river. whatever thought comes to your mind, do not react to it, but l

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

our chronolosries do not reach back to the actual descent of all human speech from one original source; and the strata of our mountains bear witness to a higher prehistoric age, whose immeasurable breadth no inquirer can penetrate. then, over and above the original kinship necessarily underlying the facts taught by comparative philology, we must also assume in the history of european tongues some external, accidental and manifest interchanges of influence between them, which, powerful and resultful as they may have been, are to be carefully distinguished from that more hidden agency: we have only to call to mind the former influence of latin and the later of french on almost all the other languages, or the origin of english from a mixture of teutonic and eomance elements. the diserence bet

ed by men as well as women. yet even our eai-liest antiquities impute it preeminently to women. more influential, more expert than the zouparari, wigelere, spama'sr, galdrama'sr, appears the zouparard, wicce, wikkerske, kalstarard, galdrakona, spdko7ia; and to these must be added some appellations hardly applicable to any but female witchery. for the reason of this i look to all the circumstances external and internal. to woman, not to man, was assigned the culling and concocting of powerful remedies, as well as the cooking of food. her lithe soft hand could best prepare the salve, weave the lint and dress the wound; the art of writing and reading is in^ even where the vowel resists, the coincidence is remarkable: furn and forn, gelstar and galstar, sau's and seis, zt'par and zoupar. hexe

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

s for psychic processes applied by those well experienced and knowing all the laws. a hallucination, then, is an imaging experience having the characteristics of a sense perception (visual, auditory, tactile, etc. but without sensory stimulation. it can be contrasted with visualization in that the lucid visualizer knows that he is mentally creating, while the hallucinator believes he is receiving external stimuli which are not actually present. a hallucination is termed veridical if it corresponds to an event or circumstance unknown to the percipient. harmonium.a state of harmony. the metaphysical meaning when applied to the relationship of humans is unity of thought, agreement of purpose, the direct communion or kinship of souls. as applied to the relationship of the cosmic to the human s

rial form, that departed "spirits" do not make materialized demonstrations as entities, and that communications received from the cosmic, or through the psychic bodies of living persons, are not always what they seem to be to the spiritualists. subconscious.the entire stream of consciousness with its various levels which are subliminal, that is, which he behind our realizations of self and of the external world. the objective and subjective consciousness are but two of the levels of the stream of consciousness. the subconscious is directly related to the cosmic or universal mind. subconscious mind.the mind in man may not be dual.it may be but one mind, manifesting in two distinct domains at times, or in two phases, but since the manifestations group themselves into two distinct classes, ca

century have revealed the fact that the therapeuti, essenes, and other similar organizations were a part of the egyptian mystery schools, or arcane schools, in which the rosicrucian organization had its birth. time.the duration of consciousness or the period that consciousness requires to be aware of the material things of life. time is not a material element of the universe; it does not have an external reality. the objective consciousness and the inner or subconscious of man have a different sense of "duration. time and space are illusions of the objective mind.but not illusions to be denied, for they are essential. transcendentalism.concept of the realm beyond the awareness of the objective senses.[204] transition.this term is generally used to indicate the condition called death in mo

HEKAS

o the context of their place in this world. there is a distinct emphasis here on the necessity of the individual recension of the mysteries; this on the surface level creates the scope for a number of diverse and even contrary interpretations of lore and modes of practice, but on the inner there is a congruency of the tradition preserved in the principle afore-mentioned; the 'scattered' effect of external diversity within systematic representations has an overall effect, that of permitting maximisation of the current's transmission in the outer; upon the inner the grammar of the sabbatic lore permits the most individualised recensions of the tradition to function harmoniously within a group context. this has been proven true in practice and is not an attempt to represent an ideal framework

HELENA BLAVATSKY NIGHTMARE TALES

gsuddenly exhibited great terror, as though they had seen a dreadful apparition. theyscreamed, staggered, and ran about the room, holding up their hands as if to ward off theblows of an unseen weapon. they paid no attention to the eager questions of the prince andsuite, but presently fell writhing upon the floor, and expired in great agony. their bodiesexhibited no appearance of apoplexy, nor any external marks of wounds, but, wonderful torelate, there were numerous dark spots and long marks upon the skin, as though they werestabs and slashes made without puncturing the cuticle. the autopsy revealed the fact thatbeneath each of these mysterious discolourations there was a deposit of coagulated blood.the greatest excitement prevails, and the faculty are unable to solve the mystery. an unsol

ts the tender girl. i see the events with all their horrors andthrilling details, and record each, to the smallest detail, with the utmost coolness. for, mark well: when i use such expressions as horrors" etc, they are to be understood as an afterthought.during the whole time of the events described i experienced no sensation of either pain or pity. my feelingsseemed to be paralyzed as well as my external senses; it was only after "coming back" that i realized myirretrievable losses to their full extent. much of that which i had so vehemently denied in those days, owing to sad personal experience i have toadmit now. had i been told by any one at that time, that man could act and think and feel, irrespective of hisbrain and senses; nay, that by some mysterious, and to this day, for me, inco

pidity until the eye could hardly follow thebody in its circuit. this continued for perhaps two or three minutes, until, gradually slackening the motion heat length stopped it altogether, and in an instant had landed the girl on her knees in the middle of the lamp-litcircle. such was the eastern mode of mesmerization as practised among the dervishes. and now the dwarf seemed entirely oblivious of external objects and in a deep trance. her head and jawdropped on her chest, her eyes were glazed and staring, and altogether her appearance was even more hideousthan before. the dervish then carefully closed the shutters of the only window, and we should have been intotal obscurity but that there was a hole bored in it, through which entered a bright ray of sunlight that shotthrough the darkened

ng impossible in it; and it is more than probable that itwas this legend that led to the extraordinary events which we are about to narrate. human organs are oftenused by the eastern black magicians, so-called, and it is an averred fact that some bengali tantrikas(reciters of tantras, or "invocations to the demon" as a reverend writer has described them) use humancorpses, and certain internal and external organs pertaining to them, as powerful magical agents for badpurposes. however this may be, now that the magnetic and mesmeric potencies of hypnotism are recognized as facts bymost physicians, it may be suggested with less danger than heretofore that the extraordinary effects ofpaganini's violin-playing were not, perhaps, entirely due to his talent and genius. the wonder and awe he soeasi

powerful magical agents for badpurposes. however this may be, now that the magnetic and mesmeric potencies of hypnotism are recognized as facts bymost physicians, it may be suggested with less danger than heretofore that the extraordinary effects ofpaganini's violin-playing were not, perhaps, entirely due to his talent and genius. the wonder and awe he soeasily excited were as much caused by his external appearance "which had something weird and demoniacalin it" according to certain of his biographers, as by the inexpressible charm of his execution and hisremarkable mechanical skill. the latter is demonstrated by his perfect imitation of the flageolet, and hisperformance of long and magnificent melodies on the g string alone. in this performance, which many anartist has tried to copy with

HELENA BLAVATSKY THE KEY TO THEOSOPHY

our era, and began with ammonius saccas and his disciples, also called analogeticists, who started the eclectic theosophical system. as explained by professor wilder, they were called so because of their practice of interpreting all sacred legends and narratives, myths and mysteries, by a rule or principle of analogy and correspondence: so that events which were related as having occurred in the external world were regarded as expressing operations and experiences of the human soul. they were also denominated neo-platonists. though theosophy, or the eclectic theosophical system, is generally attributed to the third century, yet, if diogenes la rtius is to be credited, its origin is much earlier, as he attributed the system to an egyptian priest, pot-amun, who lived in the early days of th

aweed to the cedar of lebanon, from the jellyfish to the elephant, from the bushman and negro to the apollo belvedere-alter the conditions cosmic and planetary, and there must be as a result quite a different flora, fauna, and mankind. the same laws will fashion quite a different set of things and beings even on this our plane, including in it all our planets. how much more different then must be external nature in other solar systems, and how foolish is it to judge of other stars and worlds and human beings by our own, as physical science does! q. but what are your data for this assertion? a. what science in general will never accept as proof-the cumulative testimony of an endless series of seers who have testified to this fact. their spiritual visions, real explorations by, and through

his denomination nous, or as he calls it, nous autokrates "the mind or spirit self-potent, the archetes kinedeos, the leading motor, or primum-mobile of all. with him the nous was god, and the logos was man, his emanation. the nous is the spirit (whether in kosmos or in man, and the logos, whether universe or astral body, the emanation of the former, the physical body being merely the animal. our external powers perceive phenomena; our nous alone is able to recognize their noumena. it is the logos alone, or the noumenon, that survives, because it is immortal in its very nature and essence, and the logos in man is the eternal ego, that which reincarnates and lasts forever. but how can the evanescent or external shadow, the temporary clothing of that divine emanation which returns to the sou

over the difference? memory, remember, is a generic name. q. yet, all these are only synonyms. a. indeed, they are not-not in philosophy, at all events. memory is simply an innate power in thinking beings, and even in animals, of reproducing past impressions by an association of ideas principally suggested by objective page 59 the key to theosophy- hp blavatsky.txt things or by some action on our external sensory organs. memory is a faculty depending entirely on the more or less healthy and normal functioning of our physical brain; and remembrance and recollection are the attributes and handmaidens of that memory. but reminiscence is an entirely different thing. reminiscence is defined by the modern psychologist as something intermediate between remembrance and recollection, or "a consciou

g. reminiscence is defined by the modern psychologist as something intermediate between remembrance and recollection, or "a conscious process of recalling past occurrences, but without that full and varied reference to particular things which characterizes recollection" locke, speaking of recollection and remembrance, says: when an idea again recurs without the operation of the like object on the external sensory, it is remembrance; if it be sought after by the mind, and with pain and endeavor found and brought again into view, it is recollection. but even locke leaves reminiscence without any clear definition, because it is no faculty or attribute of our physical memory, but an intuitional perception apart from and outside our physical brain; a perception which, covering as it does (being

o called kshetraj a "embodied spirit" because it is, according to our philosophy, the manasaputras, or "sons of the universal mind" who created, or rather produced, the thinking man "manu" by incarnating in the third race mankind in our round. it is manas, therefore, which is the real incarnating and permanent spiritual ego, the individuality, and our various and numberless personalities only its external masks. it is that ego, that "causal body" which overshadows every personality karma forces it to incarnate into; and this ego which is held responsible for all the sins committed through, and in, every new body or personality-the evanescent masks which hide the true individual through the long series of rebirths. q. but is this just? why should this ego receive punishment as the result of

hread. in some upanishad these recurrent rebirths are likened to the life of a mortal which oscillates periodically between sleep and waking. q. this, i must say, does not seem very clear, and i will tell you why. for the man who awakes, another day commences, but that man is the same in soul and body as he was the day before; whereas at every incarnation a full change takes place not only of the external envelope, sex, and personality, but even of the mental and psychic capacities. the simile does not seem to me quite correct. the man who arises from sleep remembers quite clearly what he has done yesterday, the day before, and even months and years ago. but none of us has the slightest recollection of a preceding life or of any fact or event concerning it i may forget in the morning what

HINE PHIL ASPECTS OF EVOCATION

w that there is a link between some forms of psi activity and fluctuations in the earth.s magnetic field. it has been also suggested that part of the hippocampus region of the brain senses, and distributes to other brain areas, information about electromagnetic fields. persinger.s work appears to validate two points; firstly, that the brain can generate electro-magnetic energy, and secondly, that external sources of electro-magnetic energy can affect brain function, giving rise to a wide variety of .experienced. phenomena. if we can accept this (and there is a growing body of research that bears this out, then suddenly fra. choronzon.s ideas about electro-magnetic structures which have the capacity to order themselves by, and retain information over time, don.t sound so far-fetched, do the

ess aided by earth light manifestations and hallucinogenic substances. earth mysteries researcher paul bennett has noted that in britain, as in many other places, a variety of plants which have hallucinogenic properties can be found growing near to sacred sites. the magical dynamics of sound are also a factor, in terms of both the psycho-physical effects upon the participants, and the effect upon external energy sources. as to the entity yog-sothoth, who.s appearance in the mythos triggered this lengthy chain of synthesis; some modern magicians, notably those drawing heavily upon the ideas of kenneth grant, have drawn a parallel between yog-sothoth and the demon choronzon, evoked by aleister crowley and victor neuburg in the gobi desert. again, the dunwich horror provides us with a key pas

HP LOVECRAFT A DARK LORE

ging them for their own sakes to postpone entrance to the stench-filled reading-room till the examiner came and the prostrate thing could be covered up. meanwhile frightful changes were taking place on the floor. one need not describe the kind and rate of shrinkage and disintegration that occurred before the eyes of dr armitage and professor rice; but it is permissible to say that, aside from the external appearance of face and hands, the really human element in wilbur whateley must have been very small. when the medical examiner came, there was only a sticky whitish mass on the painted boards, and the monstrous odour had nearly disappeared. apparently whateley had had no skull or bony skeleton; at least, in any true or stable sense. he had taken somewhat after his unknown father. vii. yet

blue clothing, i always felt a curious relief, though in order to gain this relief i had to conquer an infinite dread. i shunned mirrors as much as possible, and was always shaved at the barber's. it was a long time before i correlated any of these disappointed feelings with the fleeting, visual impressions which began to develop. the first such correlation had to do with the odd sensation of an external, artificial restraint on my memory. i felt that the snatches of sight i experienced had a profound and terrible meaning, and a frightful connexion with myself, but that some purposeful influence held me from grasping that meaning and that connexion. then came that queerness about the element of time, and with it desperate efforts to place the fragmentary dream-glimpses in the chronologica

images. the genus is unique in its ability to traverse the heatless and airless interstellar void in full corporeal form, and some of its variants cannot do this without mechanical aid or curious surgical transpositions. only a few species have the ether-resisting wings characteristic of the vermont variety. those inhabiting certain remote peaks in the old world were brought in other ways. their external resemblance to animal life, and to the sort of structure we understand as material, is a matter of parallel evolution rather than of close kinship. their brain-capacity exceeds that of any other surviving life-form, although the winged types of our hill country are by no means the most highly developed. telepathy is their usual means of discourse, though we have rudimentary vocal organs w

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

fluid apparently answering the same purpose. by the time lake reached this stage, all thirty-seven dogs had been brought to the still uncompleted corral near the camp, and even at that distance set up a savage barking and show of restlessness at the acrid, diffusive smell. far from helping to place the strange entity, this provisional dissection merely deepened its mystery. all guesses about its external members had been correct, and on the evidence of these one could hardly hesitate to call the thing animal; but internal inspection brought up so many vegetable evidences that lake was left hopelessly at sea. it had digestion and circulation, and eliminated waste matter through the reddish tubes of its starfish-shaped base. cursorily, one would say that its respiration apparatus handled ox

spection brought up so many vegetable evidences that lake was left hopelessly at sea. it had digestion and circulation, and eliminated waste matter through the reddish tubes of its starfish-shaped base. cursorily, one would say that its respiration apparatus handled oxygen rather than carbon dioxide, and there were odd evidences of air-storage chambers and methods of shifting respiration from the external orifice to at least two other fully developed breathing systems- gills and pores. clearly, it was amphibian, and probably adapted to long airless hibernation periods as well. vocal organs seemed present in connection with the main respiratory system, but they presented anomalies beyond immediate solution. articulate speech, in the sense of syllable utterance, seemed barely conceivable, bu

what we might find, or fail to find, at the end of our journey, for silence continued to answer all calls dispatched to the camp. every incident of that four-and-a-half-hour flight is burned into my recollection because of its crucial position in my life. it marked my loss, at the age of fifty-four, of all that peace and balance which the normal mind possesses through its accustomed conception of external nature and nature s laws. thenceforward the ten of us- but the student danforth and myself above all others- were to face a hideously amplified world of lurking horrors which nothing can erase from our emotions, and which we would refrain from sharing with mankind in general if we could. the newspapers have printed the bulletins we sent from the moving plane, telling of our nonstop course

we drew nearer we could see beneath certain transparent parts of the ice sheet, and detect some of the tubular stone bridges that connected the crazily sprinkled structures at various heights. of orderly streets there seemed to be none, the only broad open swath being a mile to the left, where the ancient river had doubtless flowed through the town into the mountains. our field glasses showed the external, horizontal bands of nearly effaced sculptures and dot groups to be very prevalent, and we could half imagine what the city must once have looked like- even though most of the roofs and tower tops had necessarily perished. as a whole, it had been a complex tangle of twisted lanes and alleys, all of them deep canyons, and some little better than tunnels because of the overhanging masonry o

ious greenish soapstones found by our expedition were pieces of such currency. though the culture was mainly urban, some agriculture and much stock raising existed. mining and a limited amount of manufacturing were also practiced. travel was very frequent, but permanent migration seemed relatively rare except for the vast colonizing movements by which the race expanded. for personal locomotion no external aid was used, since in land, air, and water movement alike the old ones seemed to possess excessively vast capacities for speed. loads, however, were drawn by beasts of burden- shoggoths under the sea, and a curious variety of primitive vertebrates in the later years of land existence. these vertebrates, as well as an infinity of other life forms- animal and vegetable, marine, terrestrial

HP LOVECRAFT BEYOND THE WALL OF SLEEP

in blank amazement at what i beheld. the man who had been joe slater, the catskill decadent, was gazing at me with a pair of luminous, expanding eyes whose blue seemed subtly to have deepened. neither mania nor degeneracy was `visible in that gaze, and i felt beyond a doubt that i was viewing a face behind which lay an active mind of high order. at this juncture my brain became aware of a steady external influence operating upon it. i closed my eyes to concentrate my thoughts more profoundly and was rewarded by the positive knowledge that my long-sought mental message had come at last. each transmitted idea formed rapidly in my mind, and though no actual language was employed, my habitual association of conception and expression was so great that i seemed to be receiving the message in or

HP LOVECRAFT THE CRAWLING CHAOS

ed from the idea of gravity or direction, was paramount; though there was subsidiary impression of unseen throngs in incalculable profusion, throngs of infinitely di-verse nature, but all more or less related to me. sometimes it seemed less as though i were falling, than as though the universe or the ages were falling past me. suddenly my pain ceased, and i began to associate the pounding with an external rather than internal force. the falling had ceased also, giving place to a sensation of uneasy, temporary rest; and when i listened closely, i fancied the pounding was that of the vast, inscrutable sea as its sinister, colossal breakers lacerated some desolate shore after a storm of titanic magnitude. then i opened my eyes. for a moment my surroundings seemed confused, like a projected im

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

ered attempt to discern which was the original and which the additions- if indeed (supremely monstrous thought) there were any original as distin-guished from other embodiments. then, in the midst of these devastating reflections, carter's beyond-the-gate fragment was hurled from what had seemed the nadir of horror to black, clutching pits of a horror still more profound. this time it was largely external- a force of personality which at once confronted and surrounded and pervaded him, and which in addition to its local presence, seemed also to be a part of himself, and likewise to be co-existent with all time and conterminous with all space. there was no visual image, yet the sense of entity and the awful concept of combined localism and identity and infinity lent a paralyzing terror beyo

ow partial views; and he was familiar enough with profound speculations to be free from the bondage of local and partial conceptions. had his whole quest not been based upon a faith in the unreality of the local and partial? after an impressive pause the waves continued, saying that what the denizens of few-dimensioned zones call change is merely a function of their consciousness, which views the external world from various cosmic angles. as the shapes produced by the cutting of a cone seem to vary with the angles of cutting- being circle, ellipse, parabola or hyperbola according to that angle, yet without any change in the cone itself- so do the local aspects of an unchanged- and endless reality seem to change with the cosmic angle of regarding. to this variety of angles of consciousness

INFERNAL UNION

ve brought about by a new realization of my place of being on the edge of accepted standards, more antinomian in nature than what i had accepted before .i was cutting an apple and thought if i saved apple seeds and ground them up, they could be used to poison someone if i needed to. i immediately realized the criminal nature of this, and the need for control from now on. but it was the apparently external nature of the thought that bothered me (though it probably wasn t. the end result of these things was that i now have a better sense of evil in the lhp perspective and my potential for a more active involvement in life. the results of this rite of sexual alchemy are in perfect accordance to the purpose of the rite and the essence of the forces involved. to those who truly seek, lilith and

INITIATION INTO HERMETICS

netrated with the element. consequently, if you are feeling the specific quality of the element enormously strong in the loaded part of the body, let it be dissolved with the help of your imagination throughout the whole body and by breathing out (as described in step iii; let it stream forth and back into the universe. this exercise it to be done with each of the elements, alternately with every external and internal organ, with the exception of the brain and the heart. to avoid damage, do not ever accumulate any element in these two organs at all, neither in your own case, nor in the case of other people. only a master who is perfectly experienced in managing elements may allow himself a certain accumulation in the heart and brain without ruining himself. he knows his body and has got it

tantly. in this manner he will be able to help suffering people in cases of illness and accidents, and thus bring great blessing to himself. now we shall go on to a further chapter, also unknowns to date, concerning positions of the body, gestures and positions of the fingers, generally known as ritual. the fundamental principle of rituals is based on confirming an idea, a train of thoughts by an external mode of expression or the other way around, producing a train of thoughts by a gesture or an action, which we shall designate evocation in hermetics. this maxim is standing for the entire magical ritual. it is stated hereby that not only any idea can be expressed by an action, but can also be bound to a certain task. this refers to any creature as well. anything not receiving and bearing

n or the other way around, producing a train of thoughts by a gesture or an action, which we shall designate evocation in hermetics. this maxim is standing for the entire magical ritual. it is stated hereby that not only any idea can be expressed by an action, but can also be bound to a certain task. this refers to any creature as well. anything not receiving and bearing a special name, symbol or external mark is without significance. all the magical processes and rituals are based on this primordial thesis in every religious system with its special cults since the remotest times. the only difference is that nothing but a very small part has been accessible to the masses, whilst most of it has been kept strictly secret but reserved only to high priests and adepts. every ritual answers a ce

llows: sit down at a table and rest your hands calmly on it. now try plastically to imagine that your spiritual hand is protruding from the physical one. put the psychic hand close by the physical one or let it glide through the table to your knees. you have to regard the imaginary spiritual hand as your real one. in the carnal hand there is now occurring a mental vacuum that has the shape of the external hand. at this moment, think that the carnal hand is quite harmless, being thus in the fourth dimension, the akasa principle. if you did manage this for a short while, go back again with your mental hand into the carnal one and finish the exercise. repeat this several times until you succeed in exteriorizing the hand as described for at least five minutes. you can work on the other hand in

with a deceased person or with an intellect that is not yet embodied. i have already quoted the practice in the chapter about mediumistic writing. apart from that, any magician is able to forma housing, a shape, with the help of the imagination, transfer it into the fourth state of aggregation, and to persuade or even to force the true, desired being to enter this form and manifest itself to the external world. this practice belongs to the field of necromancy or conjuring magic and has nothing at all to do with the generally known spiritualism. the genuine magician will use this practice only in extreme cases, and he will not evoke a being away from its sphere, because anything a being of the fourth state of aggregation has to say or to fulfill in the material or astral world can be achie

ctive method serves to direct a power from the universe to the inside, viz, into his body, soul and spirit, whereas the deductive method is destined to send off a fluid from the inside to the outside. if the magician has gained experience in the four methods, he can extend the exercise as follows: while following the inductive method, increase the electric fluid to the highest point and allow the external fire element to dissolve into nothingness, he can hold the electric fluid with its tension power and the respective fire element inside his body. when he has kept this fluid for a long time, then he may allow it to flow gradually back into the universe. the magician can operate in the same manner with the magnetic fluid. do not advance before both the methods quoted here have been mastere

rom him. this practice will exert its influence on the receiving person whether instantly or in the course of the transmission. the magician can also bring about a transmission through the mirror, the effect of which is to be delayed or to be perceived by the receiver only when he has become fit for it. this moment usually comes if the respective person is not disturbed, restrained or diverted by external influences, and receives the message shortly before falling asleep or in the morning before awakening. in such cases the magician concentrates the idea, desire or message into the mirror, together with the command that everything he is transmitting should be perceived by the individual only if the necessary preparedness is happening. as long as the message has not been received, it will r

INTERVIEW WITH ANDREW CHUMBLEY

or the cultus sabbati s publishing house because it depicts the process of reification of spirit into matter, the translation of unseen texts to visible books. i think the name was chosen in a lightning- flash of inspiration and i don t recall any alternative names being considered. xoanon was founded in 1992 for the express purpose of publishing azoetia and future cultus works, both internal and external texts. in 1995, xoano n was greatly assisted by fulgur, who published qutub on our behalf and by example taught us many invaluable lessons about publishing. in the year 2000, xoanon underwent a potent resurgence with the baptism of fire that accompanied the publication of the toad-book. in 2001, the year in which we issued ars philtron, xoanon was established as a limited company under bo

INTRODUCTION TO THE SEVEN FACES OF DARKNESS

y? an example would be the common practice of dream-sending, an important tool in the setian toolkit. the questions as to the meanings and ethics are many. each individual must come up with her or his own answers as i did. the process of discovery has a twofold thirst. firstly, it lets you observe, test, and articulate what is hidden in your personality. secondly, applying your personality to the external tradition then allows you to take the facet of the tradition into your sphere of being. you have claimed it for your subjective universe. once again, you are repeating the process of the writers of the papyri, and like them using this process to lead to an individual enlightenment. the actions of my subjective synthesis will not appear directly in this book. but since i realize that i hav

thus the liberal buys a conservative newspaper, the paranormal buff looks for the skeptical inquirer, and so forth. this deliberate challenging is a first step. the second step is thought training, learning to concentrate, learning to have certain thoughts at certain times of day, and above all increasing memory. the forces that oppose the emotions are those habits of feeling generally created by external sources for economic reasons. we love to cry, laugh, or be scared at movies for which we will pay good money. learning not to cry, laugh, or be scared at any media presentation is a beginning. the lhp initiate has to overcome those phobias (e.g, fear of flying, fear of dogs, fear of flying dogs) that hinder him of her. she or he learns to invoke certain emotional states by careful self kn

tiate has to overcome those phobias (e.g, fear of flying, fear of dogs, fear of flying dogs) that hinder him of her. she or he learns to invoke certain emotional states by careful self knowledge and control of symbol systems. the average human being follows his or her emotions, for the lhp initiate, emotions follow him or her. the forces that oppose the will are those habits of blind obedience to external symbols and signals. the lhp initiate begins his or her quest not only by rejecting sentimental attachments to cultural norms, which most non-thinking people call "good" but by actively making fun of such attachments in symbolic ways such as a black mass, a black seder, eating beef (if raised hindu, and so forth. this antinomian stance is no different than the stances above, but it draws

he universe begins to emerge from the four areas of body, mind, emotions, and will that the initiate has the first taste of rulership of the inner world. rulership of the inner world means a sense of reality and purpose in what one does. we have all had those moments of power, of knowing that we are alive, and that the world is meaningful. they are rare moments and usually we attribute them to an external trigger, perhaps even a mysterious or divine source. when we discover that we can have those moments at will, then we have begun the lifelong task of rulership of the inner world. the magical name of this task is the quest for meaning. rulership of the outer world when we have the first task well in hand, we are ready to remanifest its results in our lives. to rule the outer world, we hav

ll us a snazzy car, a bigger computer, or nicer clothes than our neighbors. good primates that we are, we fall for this trick everytime (yet more proof that man is machine. but we can use this desire to our advantage by learning to show off displays of wisdom and virtue, that will attract a certain type of individual. this is a good first step in that it takes rulership of the desire away from an external force, and places it with an internal one. but it leads to the guru game- lots of followers that admire us, while we bask in a wisdom that is small. so if we decide that we will make ourselves wiser and more powerful so that we will have more to teach, we can indulge in the follower game all our lives. however this leads to a second dilemma. as we get better, we also have to help others g

IRISH WITCHCRAFT AND DEMONOLOGY

the story, except that the portions relative to the practice of sorcery have been fully dealt with as pertinent to the purpose of this book, as well as on account of the importance of the case in the annals of irish witchcraft. the story of dame alice kyteler and bishop de ledrede occupies forty pages of the camden society's publications, while additional illustrative matter can be obtained from external sources; indeed, if all the scattered material were gathered together and carefully sifted it would be sufficient to make a short but interesting biography of that prelate, and would throw considerable light on the relations between church and state in ireland in the fourteenth century. with regard to the tale it is difficult to know p. 43 what view should be taken of it. possibly dame al

ISIS UNVEILED

t and diabolical. whatever were the rites enacted among the neophytes before they passed to a higher form of instruction; however misunderstood were the trials of katharna or purification, during which they were submitted to every kind of probation; and however much the material or physical aspect might have led to calumny, it is but wicked prejudice which can induce anyone to say that under this external meaning there was not a far deeper and spiritual significance. it is positively absurd to judge the ancients from our own standpoint of propriety and virtue. and most assuredly it is not for the church which now stands accused by all the modem symbologists of having adopted precisely these same emblems in their coarsest aspect, and feels herself poweriess to refute the accusations to thro

of having adopted precisely these same emblems in their coarsest aspect, and feels herself poweriess to refute the accusations to throw the stone at those who were her models. when men like pythagoras, plato and lamblichus, renowned for their severe morality, took part in the mysteries, and spoke fii them with veneration, it ill behooves our modem critics to judge them so rashly upon their merely external aspect. lamblichus explains the worst; and his explanation, for an unprejudiced mind, ought to be digitizecoy google ennobling in tendency 101 perfectly satisfactory "exhibitions of this kind" he says "in the mysteries were designed to free us from licentious passions, by gratifying the sight, and at the same time vanquishing all evil thought, through the awful aancthy with which these ri

ave not sounded, and cannot sound, for they pass on without perceiving them. there is a pervading tone of conscious superiority, a ring of contempt in the treatment of hindi! metaphysics, as though the european mind is alone enlightened enough to polish the rough diamond of the old sanskrit writers, and separate right from wrong for the benefit of their descendants. we see them disputing over the external forms of ex- pression without a conception of the great vital truths these hide from the profane view "as a rule the brahmanaa" says jacolliot "rarely go beyond the class of grijuuta [priests of the vulgar castes] and puri^ita [exorcizers, divines, prophets, and evocators of spirits. and yet we shall see. once that we have touched upon the question and study of manifestations and phenomen

ove prevailed until the end of the last century, we will recur to the untiring labors and works of that honest and brave defender of the ancient faith, thomas taylor. however much dog- matic greek scholarship may have found to say against his "mistransla- tions" his memory must be dear to every true flatonist, who seeks rather to leam the inner thought of the great philosopher than enjoy the mere external mechanism of his writings. better classical translators may 217. amob: ada. gent. v. 25; ckm. alex: hortatory addrai lo oe orttka, c ii. 218. sw imnan: aneimt pagan and modem ckrulwi sgp^olum, p. 66. digitizecoy google deserved praise of thomas taylor 109 have rendered us, in more correct phraseology, plato's words, but taylor ahows us plato's meaning, and this ia more than can be said of

and the ground-work of vedaism, buddhism, parstism; and such we find to have been even that of the ancient osirism when we, after abandoning the popular aun-god to the materialism of the rabble, confine our attention to the booka qf hermea, the thrice-great "the thouqht concealed as yet the w(^d in silence and darkness. then the lord who exists throu^ himself, and uao u not to be dwidi;ed to the external aeruea of mm, dissipated darkness and mani- fested the perceptible world "he that can be perceived only by the spirit, that escapes the organs of sense, who is without visible parts, eternal, the soul of all beings, that none can comprehend, dispuyed his own splendor (mcmu, h'iu^cat 5-7. such is the ideal of the supreme in the mind of eveiy hindct philo- sophy "of all the duties, the prin

rew toj, naba, to prophesy. the talmud indiscriininate- ly calls all the christians noxari^ all the gnostic sects alike believed in magic. irenaeus, in describing the touowera of basilides, says "hiey use images, invocations, incantations, and all other things[>ertaining un- to magic* dunlap, on the authority of ijghtfoot, shows that jesus was called naboraiot, in reference to his humble and mean external con- dition "for naaaraiot means separation, alienation from other men* the real meaning of the word naxar, iij, signifies to vow or conse- crate one's self to the service of god. as a noun it is a diadem or emblem of sudi consecratiod, a head so consecrated* joseph was styled a fiosor "the head of joseph, the vertex of the nasar among his brethren" samson and samuel (ttotsv ptmv, semes-o

orship which we do not. likewise, and in this sense, we may echo king, the author of the onostia* and several other archae- ologists, and maintain that both the former proceeded from buddhum, at once the simplest and most satisfying of philosophies, and which resulted in one of the purest religions of the world. it is only a matter^ chron- ology to decide which of these rehgions, differing but in external form, is the oldest, therefore the least adulterated. but even this bears but voy indirectly, if at all, on the subject we treat of. already, some time b^ore our era, the adepts, except in india, had ceased to congregate in large communities; but whether among the essenes, or the neo-flato- nists, or again among the innumerable struggling sects bom but to die the same doctrines, identical

JASMUHEEN THE FOOD OF GODS

shment means we are always dancing with our death as this lack feeds the atrophy of life and with the lack of nourishment of human contact and love, our divine self cannot operate at its maximum potential. unaware of its true power and role in our life, we choose to block our inner voice, and the food it offers, by forgetting it is there or by treating our divine (authentic) self as if it were an external god that only talks to the priests and the holy instead of as a part of who we are. we ignore it by our material world focus, we seek its answers when in need and then relegate it like an unappreciated friend into the deeper valleys of our mind where only a bath in the theta. delta waves can release it from the prison of our ignorant actions. we choose lifestyles that perpetuate death and

around us and respond (these meditations are provided in chapter s 6& 7) once the inner doors are open and the system is plugged in, a new and potent radiation begins to rule the game, and the mindset needs to be one of walking through life imagining ourselves as transmission stations radiating divine love, divine wisdom and divine power. through every cell and pore and atom of our body. into the external fields. as all is interconnected in the fabric of the fields of life via an energy matrix finer than a gossamer web and as we know that what we focus on we feed, then our mindset and attitude are crucial in accessing the field of divine nutrition and sustaining its healthy flow. i would like to add that one of the main keys to access the theta. delta field is our purity of heart. this mea

e microcosmic orbit practice is a very powerful source of nourishment for us all whether we are choosing to eat food or not. also when we allow ourselves to be nourished only by prana. as in level 3 of the divine nutrition program. our sexual energies change. like many of the taoist masters, much of mantak s research focuses on the use of chi or prana to nourish the body from both an internal and external energy source. by increasing and then circulating the chi in specific ways throughout our system we can access the divine nutrition channels while remaining grounded and active in our modern day world. divine nutrition: the madonna frequency& the food of gods with jasmuheen 58 the taoist training methods conserve and transform chi or energy and use it to create a sacred and holy temple wi

fluid. all need to be reprogrammed. programming these glands for self-regeneration and immortality also feeds back and impacts upon the bio-system, as these are basic theta. delta field attributes. again, as the inner field doorways download the theta. delta waves, in a way that we can handle, our outer field emanations also spontaneously change. these outer fields too, can be reset to access the external theta. delta field of prana that surrounds and permeates all. this can be done via the use of certain bio-shield devices that we will discuss in detail later. it is also important to support all fieldwork with basic common sense attitudes, and via our lifestyle, while we expand our body s capacity to attract and hold and radiate the theta. delta waves. what we have been doing in our previ

or fear can deny our emotional body the love and security that it needs to blossom. similarly an environment filled with boredom and lack of purpose and direction can starve our emotional, mental and spiritual bodies. the decision to create an environment that is nurturing to us on all levels means that we must then look both at our internal environment, and address the metaphysical, and also the external and address the physical space we surround ourselves with. metaphysics after all means the study of the science of life and feeding ourselves successfully on all levels is our personal responsibility and also our daily challenge. i wrote the below article for our free online magazine the elraanis voice, at the beginning of 2003, when i myself was seeking a better way of being nourished fo

you want to change something, you always take yourself with you? that what it is that needs changing to make our world sing for us, is, literally, us? just an attitude shift and a whole new game begins i find it all quite miraculous. but what if an attitude change is not enough? recently i was guided to relocate from my city abode and create my own beach-side ashram. a solo girl monastery with no external stimulants like television or food, a sacred place with a daily dose of devotional music, lots of silence and sea breezes, exercise, meditation, yoga, to drink lots of fresh, pure water and indulge in the odd cup of tea. for divine nutrition: the madonna frequency& the food of gods with jasmuheen 90 some, to live like this energizes us joyously yet for others this reality zone is way too

d pushed myself to extremes, and rested and then pushed again; how we ve held the door open to controversy and been bathed uncomfortably in its gray light and quietly closed it again. now finally able to bundle all the work up into the planetary peace program and the divine nutrition game, there is a sense of completion and also peace and all is well with my world. the art of creating the perfect external environment that can nourish us deeply can be helped by the ancient tradition of feng shui as well as the utilization of bio-shield devices and field re-weaving techniques. our outer living environment is a reflection of our inner environment and a person who is well nourished on all levels of their being automatically seems to create an external environment that supports this nourishment

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

tates for greater light, and to become a higher creature should that be his happy destiny. as to certainty in this world, there is none nor can there be any. whether there is anything outside of man is uncertain. hume has pointed out that there is no sequence between one and two. other philosophers have ingeniously detected that our senses are all one, or all none. man is the picture painted upon external matter, and external matter is the individuality that surveys the picture. in the world of physics, colours are tones in other senses, and tones are colours; sevenfold in either case, as the planetary powers and influences are septenary which, in the ideas of the rosicrucians, produce both. talisman of the jaina kings. chapter the seventh. mythic history of the fleur-de-lis. he maypole is

a spirit with man is heard as sonorously as the speech of one man with another, yet it is not heard by others who stand near, but by the man himself alone. the reason is, that the speech of an angel or of a spirit flows first into the man s thought, and, by an internal way, into his organ of hearing, and thus actuates it from within; whereas the speech of man flows first into the air, and, by an external way, into his organ of hearing, which it actuates from without. hence it is evident that the speech of an angel and of a spirit with man is heard in man, and, since it equally affects the organs of hearing, that it is equally sonorous (swedenborg; also occult sciences, p. 93; london, 1855. the greek bacchanals were well acquainted with the mythos of eve, since they constantly invoked her

may be concluded that the most exalted notion of worship among the hindus is a service of fear. the brahmins say that the other gods are good and benevolent, and will not hurt their creatures; but that siva is powerful and cruel, and that it is necessary to appease him. as fear is, and must be everywhere, the most potent feeling. thence vital and active physical religion. distrust and fear of the external phenomena of the world, as meaning mischief to us (it means the greatest apparently in death, created religion. fear creates respect respect is attention to an object, and therefore dread of it. because we are not acquainted with its possible operation upon ourselves in regard of our being interfered-with or injured* edward sellon. annotations on the sacred .writings of the hindus, being

JESSUP MK THE CASE FOR THE UFO

wn during a thunderstorm when they saw a stone fall from the sky, kill a sheep, and bury itself in the ground. they dug. they found a stone ball. the object was exhibited at a meeting of the royal meteorological society and is described in its journal as a sandstone ball and it is described as a sandstone by mr. symons. there is a suggestion of symmetry and structure in this object, and it had an external shell separated from a loose nucleus. science maintains that it is impossible for quartz to come from any place other than earth. i offer that quartz not only can, but has come from elsewhere. there are two possible sources (1) that items such as quartz, closely resembling our own geological specimens, may have been blown off this planet by erratic muvian scientists when they erred in the

storms and floods which inundated a considerable part of our own country have been almost universal in their action. this tends to hint the entrance of the earth into a large cosmic cloud of water and debris sufficient to deluge most of the areas in both northern and southern hemispheres together. the volume of water falling and the concomitants of mud, black rain, stones, etc, indicate unity of external origin. there are some cases where the distribution of violence follows restricted belts of terrestrial latitude, so that one thinks of the rotation of the earth as carrying successive longitudes into the disturbance. 73 about the middle of september, 1886, water was falling from a cloudless sky, always within an area of twenty-five feet square, at dawson, georgia, and showers were report

ween planets than most of us, including the astronomers, have known. before true meteoric material (the now well-known iron and stone meteorities) were scientifically accepted there had to be innumerable cases where meteorites were truly seen to fall. these were collected by authoritative witnesses. that these meteorites had been identified by their testure and chemical elements, as well as their external appearance, was not enough to overcome bigotry, and more than one french scientist had to risk his professional standing before the academy in paris ere it was accepted by science that iron and stone did fall from the sky. this controversy was raging as recently as one hundred and fifty years ago, in spite of firm demonstrations by some isolated scientific observers one or two hundred yea

sed grav. node or minor streneth (sic) or major. thus gravity didn't exist upon these stones. i have used the word "levitation" as a substitute for power or force. i have suggested that flying saucers used some means of reacting with the gravitational field. in this way they could apply accelerations or lifting forces to all particles of a body, inside and outside, simultaneously, and not through external force applied by pressure, or harness, to the surface only. i believe that this same, or a similar force was used to move stones in very ancient times. i believe the source of this lifting or levitating power was lost suddenly. all comes under one principle, just applied diff. we believe, in short, that this lifting engine was a space ship, probably of vast proportions; that it brought co

K AMBER THE BASICS OF MAGICK

he experience and poor recall afterwards. many people forget most of their dreams completely. learning astral projection requires a kind of inner mental clarity and alertness. dreams are a door to the subconscious which can be used for psychological and spiritual insight, and sometimes the basics of magick get any book for free on: www.abika.com 31 for precognition. dream content is influenced by external sounds and sensations. for example, a loud external noise (such as a train) will likely appear in your dream (if it doesn't wake you up. dreams are also influenced by events of the previous day, by your moods, and by suggestion. everyone normally dreams 4 or 5 times a night (about every 2 hours. the longest dreams occur in the morning. everyone dreams. you are more likely to remember the

ions a year. the magazine deals with many branches of the magickal world and can be useful to all aspiring magicians. subscriptions cost $12 per year. they can be reached at: magickal blend p.o. box 11303 san francisco, ca. 94101-7303 when magic doesn't work by van ault 1 every magician has occasions in which the magic he is directing does not seem to work. the desired result, whether internal or external, does not come into manifestation. these occasions are opportunities for greater developement in the magical arts, and by working through the disappointment and discouragement, he can reach greater self-knowledge and technical expertise in the art. 2 i believe that magic always works. magic is a tool, a reality shaper. like any tool, however, its ability is limited to the operator's knowl

KETAB E SIYAH

ll resolve the issue between heaven and hell, and who, unmatched by racial antithesis, shall transcend the rule of the order of god and establish the eternal freedom of the satanic will. and i said, not through thy physical and philosophical sciences art thou to achieve this thing, for thy mind and will must be trained anew in empirical conception. man must create his own order independent of all external imposition. and not until he masters this power may he aspire to the end of his satanic evolution. and as man turns now in first comprehension and cautious exploration of this new direction of his will, so astaroth concludes the synthesis with asmodeus. the era of our companionship with man draws to a close, and to earth is now come the third great daemon of the bond between hell and man

LAITMAN M BASIC CONCEPTS IN KABBALAH

for their actions, they think that they have freedom of choice. the root of this phenomenon lies in the law of cause and effect that influences nature as a whole and every individual in particular. in other words, all four kinds of creation inanimate, vegetative, animate, and human are continually influenced by the law of causality and purpose. their every state is determined by the influence of external causes with regard to the predetermined goal chosen by them, which is the future state. every object in the world is constantly developing. this implies that every object constantly abandons previous forms and acquires new ones under the influence of four factors: 1. origin 2. evolution that stems from its own nature and is therefore invariable 3. evolution that changes under the influenc

nal causes with regard to the predetermined goal chosen by them, which is the future state. every object in the world is constantly developing. this implies that every object constantly abandons previous forms and acquires new ones under the influence of four factors: 1. origin 2. evolution that stems from its own nature and is therefore invariable 3. evolution that changes under the influence of external factors 4. evolution and transformation of external factors the first factor is the origin or the primary matter, its previous form. since every object constantly changes form, each previous form is defined as primary with regard to the subsequent form. the inner properties depend solely on the origin, determine the subsequent form, and constitute its main factor, its individual informati

hoot that will produce a new initial form, a wheat grain, as such is its origin. only the number of grains, and possibly their quality (size and taste) may change. in other words, one can observe the cause-and-effect order where everything depends on the origin of the object. the third factor is the cause-and-effect connection in the primary matter, which changes its properties after contact with external forces. consequently, the quantity and quality of the grain change because additional factors (soil, water, sun) appear to complement the properties of the primary matter. since the force of the origin prevails over the additional factors, the changes may modify the grain s quality, but not the species itself, such as turning a wheat grain into a barley grain. in other words, like the sec

one of them is an acquired property; rather, they are a heritage of close and distant ancestors registered in the offspring s brain. since we automatically inherit the acquired properties of our ancestors, these properties resemble a grain that loses its form in the soil. yet, some of our acquired properties manifest within us in an opposite way. because primary matter manifests in forces without external form, this matter may carry both positive and negative properties. the three other factors influence us as well. the order of causes and their consequences that ensue from one s origin (the 2nd factor) is invariable. a grain decays under the influence of the environment and gradually changes its form until a new grain manifests. in other words, the first factor acquires the form of primar

transformed under the influence of society. the third factor is based on the influence of the environment. every one of us knows how our tastes and views can sometimes be reversed under the influence of society. nothing like that can occur at the inanimate, vegetative, or animate levels of nature; this can happen only with humans. the fourth factor is the direct and indirect influence of negative external factors (troubles and anxiety) that have nothing to do with the consecutive order of development of the primary matter. all our thoughts and actions depend on these four factors and dictate our entire way of life. just like clay in the hands of the potter, b a s i c c o n c e p t s i n k a b b a l a h 38 we are under the influence of these four factors. we therefore see that there is no f

that suits it. hence, the only choice we have in life is the choice of our society, our circle of friends. by changing our environment, we necessarily change our views because an individual is merely a copy, a product of his or her society. people who realize this conclude that one has no freedom of will because one is a product of society and one s thought does not manage one s body. rather, the external information is stored in the brain s memory; and like a mirror, the brain merely reflects everything that occurs in the environment. our origin is our basic, primary material. we inherit our aspirations and inclinations, and this inheritance is the only thing that distinguishes one person from another. everyone is influenced differently by society; this is why we will never find two ident

h 92 types of concealment of the genuine meaning, and it is constantly effective in this science. the question does arise: if this secret science was so thoroughly concealed, how did all the kabbalistic compositions appear? the answer is: the first two bans differ from the third, because the last ban is the strictest of all. the first two parts are not permanently valid because, depending on the external social reasons, the condition, no necessity to disclose, sometimes turns into the instruction, there is a need to disclose. with the development of humanity, or due to the received permission (as in the cases of the ari, rashbi and, to a lesser extent, other kabbalists, genuine books on kabbalah begin to appear. 93 c h a p t e r 1 3 k e y c o n c e p t s k abbalah is a method for revealin

LAITMAN M FROM CHAOS TO HARMONY

ad lost. these laws and the qualities deriving from them are predetermined by nature. each seed, each animal, and each person contains the evolutionary laws of the essence. this is the second factor that comprises us, and which we cannot affect. 3. qualities that can be changed by affecting the environment while the seed remains the same kind of seed, its outer appearance changes according to the external environment. in other words, when affected by external elements and by defined rules, the envelope of the essence changes in its quality. the influence of the external environment adds more elements to the essence, and together they produce a new quality of the same essence. these elements might be the sun, soil, fertilizers, moisture, and rain. they determine the difficulties the new whe

luence of the external environment adds more elements to the essence, and together they produce a new quality of the same essence. these elements might be the sun, soil, fertilizers, moisture, and rain. they determine the difficulties the new wheat will meet in its growth, as well as its quantity and quality. 102 from chaos to harmony if we transfer this example to a person instead of a seed, the external environment might be parents, teachers, friends, colleagues, books, and the messages one absorbs from the media. thus, the third factor is the laws by which the environment affects the individual and induces changes in those qualities that are changeable. 4. changes in the environment that affect the object the environment that affects the growth of the wheat is, itself, affected by exter

acter, mode of thinking and process of deduction. they even determine what one wants and how one acts at any given moment. in the essay, the freedom, baal hasulam discusses each of these factors at length and reaches the following conclusions: 1 one cannot change one s genetic code, one s essence; 2. one cannot change the laws by which one s essence evolves; 3. one cannot change the laws by which external elements affect one s development; chapter six: the road to freedom 103 4. one can change the environment one is in, and on which one is totally dependent, and choose a more favorable environment to attain one s life goals. put differently, we cannot affect ourselves directly, since we do not define our own essence and the way it develops. we are also unable to change the laws by which th

ter. in truth, we are living in a space that contains an enormous amount of information about each and every element. this is an information field called nature s thought, and we exist within it. any change that occurs in any element, such as efforts to maintain its present state, transition from state to state, forces operating on it, forces which it operates on other elements, internal changes, external changes, all those are changes in the information field. in every generation, people look for a formula for balanced existence and a good life, the formula that nature did not grant them. these searches are registered as additional records within their internal data units. as a result, these information units gradually improve. chapter eight: everything is ready 117 all the understanding

decided at a higher level than the humansocial level it is the level of our desires. if we triumph there, succeed in realizing the correction method, and learn to use the ego altruistically, we will thus build the middle line. in that state, it will not be necessary for wars to materialize. we should remember that the measure of balance or imbalance between nature and us determines the corporeal, external reality, and the intensity of suffering we will experience. the key to the change is in our hand because the only active part in reality, for better or for worse, is the people of israel. i n t e r na l i t y a n d e x t e r na l i t y bear in mind that in everything there is internality and externality. israel, the descendants of abraham, isaac, and jacob, is generally considered the int

eople of israel. the rest of the body will be healed by consequence, smoothly and easily. because nature s plan positioned the people of israel to be in charge of the state of the world, we are considered the internality of the world, while the rest of the nations are considered the externality of the world. in fact, whatever you examine, you will discover that it contains an internal part and an external part. the internal part in the object is called israel and the external part is called the nations of the world. for example, any person awakened to correct his or her ego, comprises two kinds of desires: israel the desire to achieve equilibrium with the altruistic nature, and the nations of the world the egoistic desires. perfect balance with nature is achieved only when all of one s ego

LAITMAN M KABBALAH REVEALED

ist in that state, much like a distant, faint light. the more we try to reach it, the closer we come to it, and the stronger it shines. moreover, the stronger the light, the stronger our desire for it, and thus the light builds our kli, our desire for spirituality. now we also see that the name, surrounding light, perfectly describes how we sense it. as long as we haven t reached it, we see it as external, attracting us with its blinding promise of bliss. every time the light builds a big enough kli for us to step to the next level, the next reshimo comes along and a new desire emerges in us. we don t know why our desires change, because they re always parts of reshimot from a higher degree than our current level, even when they don t seem like it. so just like the last reshimo surfaced, b

nd rests at a certain point, the numbers on the ruler indicate the weight. actually, we do not measure the weight, but 106 kabbalah revealed the balance between the spring and the weight (figure 6. this is why kabbalist ashlag says that we cannot perceive the abstract form, the object in and of itself, because we have absolutely no connection with it. if we can place a spring on it to measure the external impact, we ll get some result. but if we can t measure what is happening on the outside, it s as though nothing is happening. moreover, if we place a defective spring to measure an external stimulus, we will get the wrong result. this is what happens when we grow old and our senses deteriorate. in spiritual terms, the outside world presents abstract forms to us, such as the weight. using

e held responsible for our actions? and if we are not responsible for them, who is? to answer these questions we must first understand the four factors that comprise us, and how we can work with them to acquire freedom of choice. according to kabbalah, we re all controlled by four factors: 1. the bed, also called first matter; 2. unchanging attributes of the bed; 3. attributes that change through external forces; 4. changes in the external environment. let s see what each of them means to us. 1. the bed, the first matter our unchanging essence is called the bed. i can be happy or sad, thoughtful, angry, alone or with others. in whatever mood and in whichever society, the basic me never changes. to understand the four-phase concept, let s think of the budding and dying of plants. consider a

y sprout to the moment they wither. similarly, all human children mature in the same sequence of growth. this is why we (more or less) know when a child should start developing certain skills, and when it can start eating certain foods. without this fixed pattern, we wouldn t be able to chart the growth curve of human babies, or of anything else, for that matter. 3. attributes that change through external forces even though the seed remains the same kind of seed, its appearance may change as a result of environmental influences such as sunlight, soil, fertilizers, moisture, and rain. so while the kind of plant remains wheat, its wrapping, the attributes of the wheat s essence, can be modified through external elements. similarly, our moods change in the company of other people or in differ

our selves (beds) remain the same. sometimes, when the inthe (narrow) road to freedom 137 fluence of the environment is prolonged, it can change not only our mood, but even our character. it s not the environment that creates new traits in us; it s just that being among a certain kind of people encourages certain aspects of our nature to become more active than they were before. 4. changes in the external environment the environment that affects the seed is in itself affected by other external factors such as climate changes, air quality, and nearby plants. this is why we grow plants in greenhouses and artificially fertilize the land. we try to create the best environment for plants to grow. in our human society, we constantly change our environment: we advertise new products, elect govern

spend time with friends. therefore, to control our own growth, we should learn to control the kinds of people we spend time with, but most importantly, the people we look up to. those are the people who will influence us most. if we wish to become corrected xaltruistic xwe need to know what social changes will promote correction, and follow them through. with this last factor xthe changes in the external environment xwe shape our essence, change our bed s attributes, and consequently determine our fate. this is where we have freedom of choice. 138 kabbalah revealed c h o o s i n g t h e r i g h t e n v i ro nme n t fo r c o r r e c t i o n even though we cannot determine the attributes of our bed, we can still affect our lives and our destiny by choosing our social environments. in other

y sons defeated me. so why aren t we seeing a spirituality rush? well, there s a little hitch: you can t feel spirituality until you already have it. the problem is that without seeing or feeling the goal, it s very hard to really want it, and we already saw that it s very hard to get anything without a great desire for it. think of it this way: everything we want in our world is a result of some external influence on us. if i like pizza, it s because friends, parents, tv, something or someone birds of a feather in the first chapter, we talked about the equivalence of form principle. the same principle applies here, too, but on a physical level. similar people feel comfortable together because they have the same desires and the same thoughts. we all know that birds of a feather flock toget

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

ng to the depths of egoism, once again becoming pleasure seekers. our need to become aware of the creator must be cultivated until it becomes permanently entrenched in our being. it must resemble a permanent attraction towards a loved one, without whom life seems unbearable. everything that surrounds human beings deliberately dulls the need for divine awareness, and sensing pleasure from anything external instantly reduces the pain of spiritual emptiness. therefore, while enjoying the pleasures of this world, it is vital that we keep them from obliterating our need to perceive the creator, as these pleasures rob us of spiritual sensations. a desire to perceive the creator is characteristic only of human beings. it is not true, however, of all human beings. this desire stems from our need t

rnity. however, dedicating ourselves to the creator is only possible when we realize the creator s greatness. it is the same in our world: if we consider someone great, we are happy to be of service to that person. we may even feel that the recipient of our gift has done us a favor by accepting it, rather than the other way around. this example shows that the intention of an action can change the external form of a mechanical act giving or taking to its opposite. therefore, the more praiseworthy we regard the creator, the more readily will we give him all of our thoughts, desires and efforts. but in doing so, we actually feel that we are receiving from, rather than giving to, him. we feel that we are being given an opportunity to render a service, an opportunity that is only bestowed upon

e of qualities between the light and the vessel. we can, in fact, begin our spiritual ascent from any condition that we are in. we must simply realize that of all possible conditions, ranging from the highest to the lowest, the creator has chosen this particular one as the best situation for us to start on the path of spiritual advancement. therefore, there can be no other frame of mind, mood, or external circumstances better suited or more beneficial to our progress than our present circumstances, however hopeless or dismal they may seem. realizing this, we can rejoice in the opportunity to appeal to the creator for help and to thank him, even if we are in the most wretched of situations- 81- something is considered "spiritual" if it is eternal and will not disappear from the universe, ev

t surrounds us, including ourselves and the crudest of the creations, is nothing else but the light of the creator. we perceive it as many objects, since we respond to the outer shells, to the garb of the light. in reality, it is the one and only force that acts within each one of the creations the light of the creator. the majority of people do not perceive the light of the creator, but only the external garb. there are the people who perceive the light of the creator, but only in kabbalah. but there are also those who see the light of the creator in everything that surrounds them. this latter group perceives everything surrounding us as the divine light, which emanates from the creator and fills everything with itself. the creator decided to place a human being in this world so that the

or. we may now fill ourselves with the creator, fully merging with the creator by perceiving the entire ocean of light around us and by enjoying it. we have repeatedly been made aware of our limited potential to understand the world. the less we understand ourselves, the less we can understand the creator. all our perceptions are the result of subjective sensations, the reactions of our bodies to external stimuli. in other words, we receive and perceive only the amount of information that is selectively sent to us, in accordance with the quality and quantity, or depth, of our potential to perceive it. four fundamental outlooks because we lack concrete information about the structure and function of higher, elusive notions we cannot feel, we permit ourselves to philosophize and argue about

life, and not from a desire to have lost pleasures restored. with the path of kabbalah, there awakens a desire to become filled by the spiritual light as the vitalizing source of redemption. both paths lead to one goal, but one draws by the pleasure and the perfection that lie ahead, and the other pushes from behind, prompting an escape from pain. in order for a human being to be able to analyze external factors and internal sensations, two means of perception are given: the bitter and sweet perceived by the heart, and the false and true perceived by the intellect. spiritual attainment cannot be appreciated by the heart, since it is absolutely contrary to the heart s true nature. this is why this attainment is always perceived as bitter, while any personal pleasure is perceived as sweet

two qualities in all creation: altruism and egoism, the quality of the creator and the quality of his creations. kabbalah, on the other hand, describes the stages of spiritual ascent in the language of direct feelings, as is done in this part of the book, or in the language of sefirot, the physicsmathematical description of spiritual objects. this language is universal, compact, and precise. its external form is discernable by beginners. it also helps us to understand others and be understood by them, since it focuses on abstract spiritual objects and on events that, to a certain degree, are removed from us- 288- attaining the worlds beyond when we have moved to the spiritual stages, we can use this "scientific" language to describe our own actions and feelings, because the light that we

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

reason why it was hidden for thousands of years. previous generations believed that the world exists by itself, whether or not we are there to perceive it, the world is the way it is and exists objectively, independently. afterwards, people began to understand that our picture of the world is shaped by who we are. in other words, the picture of the world is a combination of our own attributes and external circumstances. therefore, we perceive only a part of everything around us. for example, right now there are numerous waves outside us, but we can only perceive one of them, the wave that we are attuned to perceive. hence, we perceive external conditions according to our internal qualities. if we have nothing in common with the outside world, we will not perceive or feel any of it. kabbala

nly when we understand that perception, experience it, and master it will we understand the writings in the kabbalah books and in the zohar itself. once we have recognized the limits of our perception, kabbalah can teach us how to discover what really exists outside of us. through kabbalah, we can transcend our natural qualities, build new tools of sensation, and through them fully experience the external reality. pa r t i: k a b b a l a h m e e t s q ua n t u m p h y s i c s 24 when we are liberated from the chains of our innate perceptions, we can discover a whole new world and begin to experience life s eternal, complete, and unbounded flow. we will be able to experience the forces that operate on reality as a single power, and events that seemed accidental to us, unexpected or incompre

hose decisions, but i do not endorse this theory. at this point, you are free to believe whatever you choose. when a quantum object connects with another quantum object, it sets off the decision making process, ignited by the connection between them. this process can be with an observer who is watching the particle, but the observer is not mandatory. the true mystery is not in the question of the external observer, but in the fact that there seems to be some latitude passed on within matter. that latitude points to something that is beyond the material universe, without telling us anything about the nature of that something. rav laitman: i cannot see why we haven t encountered this mystery thus far. when we research the human body and human psychology, we do not find any latent forces that

kabbalists say that there is nothing around us but the upper force, that we are in a field that fills the whole reality. when we begin to feel this field, our bodies become completely insignificant. we begin to feel where we exist permanently, endlessly, with or without our bodies. in such a state, we no longer depend on the sensations we receive through our five senses. we begin to perceive the external reality beyond the five senses in addition to our natural sensory perception. when that happens, physical life or death no longer matters. this state is above the sensation of life we experience while we are in our box; we become connected to the boundless stream of life surrounding us. although we do continue to exist in this world, we simultaneously live in all the worlds, forever. such

one s kli. kabbalists describe how we can locate these forms, study them, and apply them to our matter. they also teach us how to design our will to receive in such a way that we can present ourselves before the upper light in forms that are suitable for the light. there is a similar phenomenon that manifests itself on the corporeal level. many researchers claim that humankind cannot perceive an external phenomenon as long as it is not present in a similar form in that person s mind. the film, what the bleep do we know, offers a good example of that concept with a story about the native americans who pa r t i i i: p e r c e p t i o n o f r e a l i t y 122 watched columbus armada arrive at the shores of america. the story has it that the indians standing at the seashore couldn t actually s

walk into contaminated areas unknowingly. we are unable to build tools to assist us in determining the trustworthy from the untrustworthy in spirituality. the difference between what we can or cannot rely on lies in the difference between the various tools at our disposal. attainment of abstract form and the essence are not considered certain attainment. this is because they are perceived through external vessels, not through internal vessels, although we do sense in them something called a remote luminescence. such luminescence induces a sensation that something exists, but it is not clearly perceived by the senses. this is the answer to the question of how kabbalists know about the existence of abstract form and essence* we should stress that locating the gateway from this world to the s

ur senses gather, determine the figure 15 p i c t u r i n g r e a l i t y 149 most advantageous reaction, and study where we are and how best to function in our environment. when the process is completed, the information is projected unto a screen within the brain, portraying what is ostensibly in front of us (figure 15. in this process, the surrounding unknown becomes known, and a picture of the external reality is created. however, the picture is not one of external reality, but merely an internal picture, a result of the structure of human senses and preexisting data. if we had different senses, we would produce an entirely different picture. quite possibly, if we perceived through different senses, what appears as light would appear as dark, or even as something so fundamentally differ

LAITMAN M THE KABBALAH EXPERIENCE

sical suffering lead to the emerging of spiritual desires and needs? what s the connection? a: one comes to kabbalah with the question, what is the sense of my life? then, one begins to study, and draw the surrounding light that activates the desire for the goal of creation (and not for some imaginary spiritual spheres. there is no difference in various kinds of suffering; the distinction is only external, in their raiment. they all exist due to the lack of light in the desire. similarly, all kinds of pleasure come from the light, regardless of the fact that we feel them in different objects. t h e t h o u g h t o f c r e a t i o n 33 o b t a i n i n g l i g h t q: how does the upper light reach us? a: the light that comes to us is so dim, we cannot perceive it. we can only recognize it wi

most effective means to produce spiritual closeness and equivalence of form with the creator. it only becomes the most effective means if we do it in order to come closer to the creator, to please him. if we seek, we will find the place where we can concentrate our efforts. we need not even search far: a thought about the creator and the connection with him will gradually bring us the means, both external and internal. if the thought of the creator does not precede the act, it is done on purpose, in order to come to us at the end of the act or during it. there are many reasons for that. but if we do not work systematically according the rule of think of the end before you begin, if we do not think that this act will intensify our connection with the creator, we are not trying to draw near

ul is revealed, man doesn t feel any inner need for spiritual development. at that stage, man must only obey laws and customs, but does not belong to spirituality. the part that does belong to spirituality is our effort to correct self from the aim for ourselves to the aim for the creator. corrected aims are hidden because no one can see what is corrected in man. these corrections do not bear any external manifestation, but rather change our personal relationship with the creator. hence, the concealment. we perform the acts that concern morality and customs while under the influence of corporeal pleasures, such as sex, money, control, fame, respect, and education, until we develop the aspiration toward the creator. when that yearning first appears, the technical acts that belong to the rit

ou feel in your heart is the most correct. that will bring you where you should go. but you must never agree with anything. criticize and doubt everything. the most important objective is to be freed from prejudice, from education and from public opinion. free yourself from anything extraneous and try to absorb the way your nature tells you. that would be the truest, because any education and any external opinion is coercion. t h e s c i e n c e o f r e a l i t y q: isn t kabbalah another form of mysticism, like many others in the world? a: no. people want to label kabbalah as mysticism, blessings, curses, charms, etc. these labels became linked with kabbalah because it was forbidden to study. but that is really the case. even the holy ari writes that it is prohibited to use charms and ble

you want to make the most of it. but there is nothing i can tell you. how can i prove to you that i am better than anybody else? the kabbalah has a very simple answer: one should study where one s heart desires, where one feels one belongs. it is not a place that you are being persuaded to think is your place, or that you re pushed toward. when you detach yourself from persuasions, from anything external, from your upbringing and from everything that you have heard in your entire life, and feel in your heart that it is the place for you, then you should stay. that is the only test! q: how much does group study accelerate the spiritual progress of a person who studies alone? a: millions of times. a person who studies alone can only use one s own vessel to receive the light of the creator

ke italian words in music. it makes no difference in what language we study kabbalah, because when we attain insights about the surrounding world, we attain the emotional form and discover that there are no words, letters or sounds in that form. even when we feel something in our world, we do not feel it in words and cannot always find the right words to express what we feel. words are completely external clothing; their sole purpose is to convey information. this can be done in several ways, which is why language itself has no meaning. knowledge can be conveyed in english, russian or any other language, even though the writers of the kabbalah wrote in aramaic, hebrew and some greek. there are also kabbalah books in arabic, and kabbalists in the middle ages wrote in ancient french. again

fluence of spiritual degrees upon you, study with the right aim in mind, and help circulate the kabbalah. start, and you ll see how this simple act will change you. i n n e r u n d e r s t a n d i n g q: how do we attain the acts of the creator? do we understand in our hearts or in our minds? a: anything we attain and speak of is what we attain within ourselves. what we hear, see and feel are not external objects, but our own responses to those objects. when we attain the creator, we realize that t h e k a b b a l a h e x p e r i e n c e 106 nothing really changes outside us. only we change inwardly, and we relate to those inner changes as external ones. kabbalah is a study of how to sense the creator. you cannot understand kabbalah with your mind. it s been said, wisdom in the nations- be

LAITMAN M THE PATH OF KABBALAH

al sensory organs. they are called kabbalists because they are able to receive the upper knowledge, eternal pleasure, and the force of the creator. the method that allows them to move beyond the boundaries of our nature and its limitations is called the wisdom of kabbalah. such wisdom reveals how any person can understand the reality beyond our world and perceive the actual reality, the seemingly external one. kabbalah is called the wisdom of the hidden because this wisdom is hidden to everyone who is confined to the framework of our five senses. this method enables us to receive additional desires to the ones we are born with, and in them receive the actual sensation of reality. although this method is complex, serious, and profound, it is one that anyone can understand and use. furthermo

the creator, the highest spiritual degree, while living in our physical, corporeal bodies. thus, after having equalized in form with the creator, we will contain all the worlds and desires within us. indeed, the purpose of creation is to be like the creator. much as in the upper world, we, too, feel what happens outside us by the principle of equivalence of attributes. in order to feel something external, an organ must have identical attributes to the phenomenon it feels. it is like a radio receiver where the wavelength in the radio must be the same as the wave that one wants to receive. one can only feel a transmission with an identical wavelength as that of the receiver. thus, we only feel the environmental phenomena that correspond to our sensory systems. moreover, we cannot really fee

utes to the phenomenon it feels. it is like a radio receiver where the wavelength in the radio must be the same as the wave that one wants to receive. one can only feel a transmission with an identical wavelength as that of the receiver. thus, we only feel the environmental phenomena that correspond to our sensory systems. moreover, we cannot really feel anything outside us, only our responses to external influences. for example, we cannot perceive actual sounds, only the movement of our eardrums resulting from the pressure of the wave in the air that pressures our eardrum, coming from the generator of the sound. therefore, it is not the wave itself that we feel, but the response of our eardrums to the pressure of the wave. all our sensory organs operate by reacting to an external stimulus

, only the movement of our eardrums resulting from the pressure of the wave in the air that pressures our eardrum, coming from the generator of the sound. therefore, it is not the wave itself that we feel, but the response of our eardrums to the pressure of the wave. all our sensory organs operate by reacting to an external stimulus. in the end, we only feel ourselves. but in order to react to an external stimulus in such a way, we must have the same properties as the stimulus. for example: a person would respond to an insult, but a mouse would not, because a mouse doesn t have the property to perceive this kind of stimulus. thus, if we acquire spiritual attributes, we will immediately begin to receive the spiritual forces that correspond to the acquired spiritual attributes. a person can

r hatred toward israel. there is only one solution to all the problems: fulfill our task in this world, as this nation was chosen for precisely that purpose. we are chosen precisely in our duty to connect all the nations with the creator. until we do it, both sides the creator and the nations of the world will continue to push us forcefully. as time goes by, the moment of internal (spiritual) and external (physical) salvation approaches, as it is written in the introduction to the book of zohar (items 66-71. just as man cannot exist in our world without knowledge about it, so man s soul cannot exist in the upper world without the necessary knowledge obtained through the wisdom of kabbalah. q: we cannot talk about the thoughts of the creator, but what makes the creator choose one to turn to

ted a soul and gave it an anti-egoism screen that could resist a certain amount of pleasure. after that, he placed before it a greater pleasure than it could resist. as a result, the soul could not resist the temptation and received the pleasure in order to receive, meaning it sinned. a sinful act is receiving in order to receive. the soul consists of ten sefirot divided into internal sefirot and external sefirot. the corrected part is considered internal, and the one that is as yet uncorrected, external. it is the external part that gives us the sensation of the world around us. this is where the feeling that there is something around us comes from. but in truth, everything i see around me is actually inside me. it is the uncorrected vessels that create a fictipa r t t wo: p h a s e s o f

thing, before the data enters the system, before the pleasure penetrates all other souls. one s coarseness is determined during one s first life in our world. but kabbalah can develop and increase it dozens of times over and reduce the number of times one will have to reincarnate. it accelerates the process of one s ripening for the purpose of attaining the spiritual realm. human torments are an external expression of something that is missing. the torments do not vanish, but the kabbalah replaces the animate- corporeal pains for spiritual pains that come from the absence of spiritual sensation. the qualitative change in suffering leads to a reconstruction of the internal vessel, the renewal of the soul. the sensation of the light comes hand in hand with the growing desire to be like the

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

and work. he unquestionably intended his temple to demonstrate and to preserve for his people a certain set of measurements, in the same sort of way in which all kinds of astronomical and geodetic facts were enshrined in the measurements of the great pyramid(*see ch. ii, on the pillars) he did not succeed, because much of the tradition had been lost; or it would perhaps be truer to say that while external ceremonial and even the traditional ornamentation had been very fairly preserved, the clue to the meaning of it all was no longer known. until that time initiates of the jewish mysteries had had their attention directed to the house of light in egypt; but king solomon resolved to keep their thoughts and feelings strictly focused upon the building which he had himself erected, and therefor

pon a horizontal- an inverted t, thus. this has the same significance as the w.s.w. fs column standing erect while the w.j.w. fs is recumbent in the open lodge; it indicates that the life of the second logos, the christ, is flowing. it is not that the life of the third logos, which is represented by the horizontal line, or by the w.j.w. fs column, has ceased to flow (it is flowing always while an external world exists) but that the second aspect of the divine is also outpouring his life, and causing the evolution of living forms. thus this emblem refers to the two outpourings, and shows that the master presides over all three representations. 263. this figure, called the tau, has another very important meaning, for the upright line signifies the masculine element, and the horizontal line t

74. upon the chequered floor. 475. the freemason is equal to a prince, but brother to a beggar, if he be worthy. in the lodge this brotherhood is seen in the entire absence of any favouritism; everyone who becomes a m.m. may in due course rise to the position of master of the lodge. 476. there is also a personal side to the matter. he must be gpoor h; that is to say, he must not be dependent upon external wealth and possessions, for they will not avail him in the progress of the evolution that he is now taking in hand. on the contrary, great possessions may be a hindrance to him, unless he is a man of such strong character that he is entirely their master, and can take them up and put them down at will, and can see them come and go without elation or sorrow. strictly speaking, he who enter

sh to be ranked among its members, and a desire for knowledge. further-more, in the first lecture the questioner asks: gwhat come you here to do? h and the answer is: gto learn to rule and subdue my passions, and to make further progress in masonry. h 485. before the door is opened to his knock the candidate has to convince the i.g. that he is rightly prepared in his mind and heart, as well as in external form. he comes, announces the t, of his own free will and accord, humbly soliciting to be admitted to the mysteries and privileges of ancient freemasonry, and hopes to obtain them by the help of god, and the t c of g c r c, being free. no man can tread the occult path on the inspiration of another; he must feel within himself the impulse, a lack of satisfaction with the things that the wo

cient freemasonry, and hopes to obtain them by the help of god, and the t c of g c r c, being free. no man can tread the occult path on the inspiration of another; he must feel within himself the impulse, a lack of satisfaction with the things that the world of ordinary life can give, an inner hunger for the things of the spirit, which among the hindus is called mumukshatva. it is a path on which external things do not stand by to support the traveller, who has nothing but his own inner strength to sustain him and urge him on. 486. though this is so, it is also happily true that when the man makes this effort for himself he does find a response from within, and so he is justified in saying that he hopes to obtain initiation by the help of god as well as by the t c of g c r c 487. he solici

o indicated there, as well as a number of other calculations connected with the solar system. many of these have been carefully worked out by r. a. proctor, the english astronomer, and sir gaston maspero, the french egyptologist, to whom i was introduced by madame blavatsky. davidson and aldersmith, in the great pyramid, present a large amount of information on this subject. they remark: 551. the external features, dimensions and units of the great pyramid, when studied in plan, will be found to give precisely and accurately every essential value of the earth fs orbit and its motions. this includes the values of the sidereal and solar years, the mean sun-distance, the sun fs diameter, and the maximum and minimum values of the eccentricity of the earth fs orbit(*op. cit, p. 95) 552. the gre

together lost sight of what might be called the inner charity- their power on higher planes. they would scarcely understand if one should say to them: gyou ought to be sending out streams of thought-power; that should be one of your forms of charity. h it is a pity that that inner work should be so much overlooked, for it is a tremendous agency for good, and one in which every bro. can take part. external charity depends upon the private wealth of the few; but any mason, however poor, can give his thought. 565. naturally, masonic lodges are not all at the same intellectual level, and some spend far too much time in banquets and too little in study; but one has only to read the literature on the subject to see that, in english-speaking countries at least, the aims of the craft have always b

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

plation of their divine power and nature(*ibid, pp. 130, 131) 436. numa was deeply versed, so far as anyone could be in that age, in all law, divine and human(*livy, bk. i, xviii (loeb ed) says livy; while dio cassius tells us that he shaped the political and peaceable institutions of rome, as romulus had determined its military career(*dio's roman history, loeb. ed, p. 29) in addition to all his external ability, he was far advanced on the path of holiness, and was a high initiate of the white lodge. his especial work was laying down, at the very beginning of the roman state, the inner foundation of rome s future greatness; he moulded both her outer religion and her inner mysteries, which in later days were to be the channel of that spiritual force which would make rome mighty among the n

tian mysticism with these pre-christian rites, and so linked them with modern masonry. 493. there have been many other mysteries, such as those of ireland, closely connected with the druids, and of scandinavia, wherein the death and resurrection of balder was the chief theme, and no doubt all these were connected with the source of our present masonry, being branches of the same tree, even though external traces of their rela-tionship in the past have disappeared. 494. the holy grail 495. as part of this indirect heritage from the greek mysteries came the well-known symbol of the krater or cup, which in the intermingling with early british christianity was identified with the sangreal, the chalice used by our lord at the last supper for the founding of the holy eucharist. king arthur, who

LEFT HAND PATH AND RIGHT HAND PATH

ecome akin to gods. an esoteric understanding of concepts such as karma, divine retribution, or threefold law, resulting in fluid, rather than strict, codes of morality. the belief that the individual self is preeminent, and that all decisions should be made with the goal of cultivating the self (though not the ego. the belief that each individual is responsible for his own happiness, and that no external force will provide salvation to reward actions which do not advance one's happiness in this life. the belief that the forces of the universe can be bent to one's personal will by magickal means, and that power gained in such a manner is an aid to enlightenment. an agnostic view of the existence of deities, or a platonic view of deities as "firstforms" those who believe in the existence of

LETTER FROM A LUCIFEREAN

forms is merely a heuristic device which is used as one moves through different states of progression and for focusing particular ritual works. thus, acts of dedication to the dark brother, are ultimately acts of selfdedication. the focus of ritual work as taught by the brotherhood was to progressively identify with the ideal types of satan, lucifer, and lilith until what starts off initially as external powers becomes intrinsically identified as springing from within. each type expresses particular characteristics through which the celebrant is able to tap the latent power within himself. thus, on an initial level (the stage of supplicant) satan embodies the power of discipline, lucifer, that of [personal] poise, and lilith, that of abandonment. as the celebrant s own development continu

LEWIS JAMES SATANISM TODAY AN ENCYCLOPEDIA OF RELIGION FOLKLORE AND POPULAR CULTURE

beginning and end of ceremonies, should be loud and penetrating, rather than soft and tinkling. lavey asserts that a bell should be used to both purify and pollute: the priest rings the bell nine times, turning counter clockwise and 26 belphegor directing the tolling toward the four cardinal points of the compass. this is done once at the beginning of the ritual to clear and purify the air of all external sounds, and once again at the end of the ritual to intensify the working and act as a pollutionary indicating finality (137. see also church of satan for further reading: chevalier, jean, and alain gheerbrant: the penguin dictionary of symbols. london: penguin, 1996. lavey, anton szandor. the satanic bible. new york: avon, 1969. belphegor belphegor, lord of the opening, was, according to

umption that the proper field of magic is the subconscious mind, and makes use of whatever evokes a charge from the subconscious during magical operations. chaos magic 43 thus one could, for instance, invoke spirits from completely fictional mythologies (e.g, h. p. lovecraft s fictional demons, as long as they evoke the proper state of mind. although it does not exclude the dimension of producing external effects, the focus of most chaos magic is the individual magician, approaching the ritual as psychodrama rather than worship. first coming into general view in the 1970s via the very loosely organized illuminates of thanateros, chaos magic had become a significant strand of occultism by the 1980s. drawing heavily pen drawing by dave carson of h.p. lovecraft (1890 1937, surrounded by his c

ge meets every monday and wednesday. gotos takes a broad, intellectual approach to satanism. like the majority of other modern satanist organizations, gotos is not involved in simply trying to be an inversion of christianity. to gotos, satan is quite different from the christian devil. rather, as articulated by anton lavey and others, satan is more of an archetype of human potential than he is an external being. the first section of the organization s public manifesto (reprinted here with permission) reads: to all who are in pursuit of truth: do what thou wilt shall be the whole of the law. the gnostic order and temple of satanas is a new aeon magickal order of the left hand path.we are an institution of teaching, brotherhood and preservation of the occult sciences. our goal is to teach ot

child as part of a ceremony, rite, or any similar observance (a) actually or in simulation, tortures, mutilates or sacrifices any warm blooded animal or human being (b) forces ingestion, injection or other application of any narcotic, drug, hallucinogen or anesthetic for the purpose of dulling sensitivity, cognition, recollection of, or resistance to any criminal activity (c) forces ingestion, or external application, of 148 left behind human or animal urine, feces, flesh, blood, bones, body secretions, non-prescribed drugs or chemical compounds (d) involves the child in a mock unauthorized or unlawful marriage ceremony with another person or representation of any force or deity, followed by sexual contact with the child (e) places a living child into a coffin or open grave containing a hu

ith indians as well as in some of his experiments with martha goodwin. for example, while martha s tormenting spirits would permit her to read neither the bible( her eyes would be strangely twisted and blind) nor books by puritan authors (which would bring hideous convulsions, she was quite able to read quaker and popish (i.e, catholic) works. in other words, in mather s mind, all of the colony s external and internal enemies worked together, and all were minions of satan. for the puritans, the greatest possible harm that could be effected by witches was spiritual rather than physical death. in the cases examined by cotton mather, the infernal assault on the young women under his care was understood (as we saw in the instance of mercy short) in terms of a captivity to spectres, and his int

sar, hamlet, othello, king lear, macbeth, antony and cleopatra, and coriolanus; the plays troilus and cressida, cymbeline, the winter s tale and his last play, the tempest. in his earliest plays, including the historical richard iii, king john and richard ii, shakespeare was particularly concerned with the tragedy of character and personal downfall, whereas he became more interested in evil as an external force working against man in the series of tragedies initiated with hamlet and terminating with macbeth. hamlet,macbeth, othello, and king lear can be regarded as eschatologically oriented since they investigate the theme of salvation and damnation, although with four different perspectives. in macbeth, shakespeare deals with the bad man who remains evil and goes to merited damnation, whe

sing is a kind of vigilante justice, undertaken only as a last resort. even if a ritual curse does not work, however, it can be a valuable practice, if only to vent one s anger: the positive effect of cursing is that it can be mentally healing for the magician by allowing her to dispel pent up negative energy toward a person. this venting can be effective self-therapy even if it has no observable external impact: my cursings have always had the secret motivation of being more effective on me, to get that nice avenged feeling without ever really knowing if the curse worked. it should be noted in passing that my interest in negative public images of satanists caused me to focus one-sidedly on destructive (cursing) magic. with the benefit of hindsight, i should also have asked about lust (lov

LIBER O

perfumes, and again mercury is brought to his mind. in other words the whole magical apparatus and ritual is a complex system of mnemonics (the importance of these lies principally in the fact that particular sets of images that the student may meet in his wanderings correspond to particular lineal figures, divine names, etc. and are controlled by them. as to the possibility of producing results external to the mind of the seer (objective in the ordinary common sense acceptation of the term) we are here silent) 6. there are three important practices connected with all forms of ceremonial (and the two methods which later we shall describe. these are (1) assumption of god-forms (2) vibration of divine names (3) rituals of "banishing" and "invoking. these, at least, should be completely mast

LIBER ALEPH

-frailty. t the book of wisdom or folly 5 e gesta de amore (histories of love) ow literature overfloweth with the murders of love, so also doeth history, and the lesson is ever the same. thus the loves of abelard and of heloise were destroyed by the system of repression in which they chanced to move. thus beatrice was robbed of dante by social artificialities; and paolo slain on account of things external to his love of francesca. then, per contra, martin luther, being a giant of will, and also the eighth henry of england, as a mighty king, bent them to overturn the whole world that they might have satisfaction of their loves. and who shall follow them? for even now we find great churchmen, statesmen, princes, dramamakers, and many lesser men, overwhelmed utterly and ruined by the conflict

ong men, and is the reward of previous attainment. neglect not simple introspections, therefore; but give yet greater heed unto those dreams and phantasies, those gestures and manners unconscious, and of undiscovered cause, which betoken thee. t liber aleph vel cxi 10 i de somniis a: causa per accidens (of dreams. i: through acciental cause) s all diseases have two conjunct causes, one immediate, external and exciting, the other constitutional, internal, and predisposing, so it is with dreams, which are dis-eases, or unbalanced states of consciousness, disturbers of sleep as thoughts are of life. this exciting cause is commonly of two kinds: videlicet, imprimis, the physical condition of the sleeper, as a dream of water caused by a shower without, or a dream of strangulation caused by a dy

ck. again, thy will to live causeth thee to plant corn, which in due season being eaten is again transmuted into will. thus thou mayst in many ways impress any particular will upon the proper substance, so that by due use thou comest at last to its accomplishment. so general is this formula, in truth, that all conscious actions may be included within its scope. there is also the converse, as when external objects create appetite, whose satisfaction again reacteth upon the physical plane. praise thou the wonder of the mystery of nature, rising and falling with every breath, so that there is no part which is not mystically partaker of the whole. h the book of wisdom or folly 55 bg de arcano subtilissimo (of the most subtle secret) my son, there is that within thee of marvellous puissance whi

ings reproduce and recreate themselves. yet this extension and specialisation was rather the word of dionysus; for the true word of krishna was aum, importing rather a statement of the truth of nature than a practical instruction in detailed operations of magick. but dionysus, by the word inri, laid the foundation of all science, as we say science to-day in a particular sense, that is, of causing external nature to change in harmony with our wills. k liber aleph vel cxi 72 bs de tahuti (of tahuti) ahuti, or thoth, confirmed the word of dionysus by continuing it; for he showed how by the mind it was possible to direct the operations of the will. by criticism and by recorded memory man avoideth error. but the true word of tahuti was amoun, whereby he made men to understand their secret natur

know the word of thy will without error, and to make perfect every faculty of thy mind, in right order and readiness to impose that word as law upon the universe. so mote it be! t liber aleph vel cxi 132 eb de ratione qu sine voluntate est fons mani (of reason, which without a will is a fount of madness) s it not a marvel how he that worketh with his will and is in constant touch with the reality external, maketh his mind to serve him? how eagerly runneth it and returneth, gathering, arranging, clarifying, classifying, organizing, comparing, setting in array, with skill and might and energy that faileth never! nay, my son, in this way thou canst be pitiless with thy mind, and it will not rebel against thee, or neglect thine ordinance. but now consider him that worketh not with his will, ho

LIBER CCXLII AHA

nd loves the leaves! yea, in the end, vision all vision must transcend. these glories are mere scaffolding to the closed palace of the king. olympas. yet, saidst thou, ere the new flower shoots the soul is torn up by the roots. marsyas. now come we to the intimate things known to how few! man fs being clings first to the outer. free from these the inner sheathings, and he sees those sheathings as external. strip one after one each lovely lip from the full rose-bud! ever new leaps the next petal to the view. what binds them by desire? disease most dire of direful destiny fs! olympas. i have abandoned all to tread the brilliant pathway overhead! marsyas. easy to say. to abandon all, all must be first loved and possessed. nor thou nor i have burst the thrall. liber ccxlii 18 all.as i offered

LIBER CLXV A MASTER OF THE TEMPLE

n no compromise is possible. you must be master or slave; and the truest kindness is to be master once and for all, whatever the cost. o.m. in this defile we must leave our pilgrim for the present. he is about to confront the denizens of the astral world, menacing or seducing in turn; and, following the bold rosicrucian rule, he remains in the current of life, without the safeguard of an absolute external retirement and renunciation, such as is advocated by eastern teachers. but in the way of the a\a\ externals are of less account than essentials, and v.i.o. was under the guidance and guardianship of an order whose omniscience is impeccable, and its ward sure (to be continu a liber collegii s a n c t i sub figura clxxxv being the tasks of the grades and their oaths proper to liber xiii. th

LIBER DCCCLX JOHN ST

e, those that are heard and those that are not heard! what understanding of the universe, what love is the prize of him that hath performed all things and endured all things! the first operation of ritual 671 is the preparation of the place. there are two forces; that of death and that of natural life.1 death begins the operation by a knock, to which life answers. then death, banishing all forces external to the operation, declares the speech in the silence. both officers go from their thrones and form the base of a triangle whose apex is the east. they invoke the divine word, and then death slays with the knife, and embalms with the oil, his sister life. life, thus prepared, invokes, at the summons of death, the forces necessary to the operation. the word takes its station in the east and

LIBER DCCCXI ENERGIZED ENTHUSIASM

the greeks say that there are three methods of discharging the genial secretion of which i have spoken. they thought perhaps that their methods tended to secrete it, but this i do not believe altogether, or without a qualm. for the manifestation of force implies force, and this force must have come from somewhere. easier i find it to say gsub-consciousness h and gsecretion h than to postulate an external reservoir, to extend my connotation of 4 liber dcccxi gman h than to invent ggod. h however, parsimony apart, i find it in my experience that it is useless to flog a tired horse. there are times when i am absolutely bereft of even one drop of this elixir. nothing will restore it, neither rest in bed, nor drugs, nor exercise. on the other hand, sometimes when after a severe spell of work i

me what miracle takes place! it is the hate of, the distaste for, life that sends one to the ball when one is old; when one is young one is on springs until the hour falls; but the love of god, which is the only true love, diminishes not with age; it grows deeper and intenser with every satisfaction. it seems as if in the noblest en this secretion constantly increases.which certainly suggests an external reservoir.so that age loses all its bitter-ness. we find gbrother lawrence, h nicholas herman of lorraine, at the age of eighty in continuous enjoyment of union with god. buddha at an equal age would run up and down the eight high trances like an acrobat on a ladder; stories not too dissimilar are told of bishop berkeley. many persons have not attained union at all until middle age, and t

squares. t.s] energized enthusiasm 15 the swinging of the body with the mantra (which has a habit of rising and falling as if of its own accord in a very weird way) becomes more accentuated; ultimately a curiously spasmodic stage occurs, and then the consciousness flickers and goes out; perhaps breaks through into the divine consciousness, perhaps is merely recalled to itself by some variable in external impression. the above is a very simple description of a very simple and earnest form of ceremony, based entirely upon rhythm. it is very easy to prepare, and its results are usually very encouraging for the beginner. xiii wine being a mocker and strong drink raging, its use is more likely to lead to trouble than mere music. one essential difficulty is dosage. one certainly needs enough; a

LIBER LLL PARADIGMAT PIRATE

rmal observational habits, and this too has a benefit when it comes to being a magician in consensus reality. exercise one: observational exercise the first exercise for mastering lucid dreaming is actually to be entirely aware of your waking state. conduct this exercise on the first day of your lucid dreaming program and then move right on to exercise two. the complete and total awareness of all external-waking stimuli is crucial to increasing the probability of realizing when a dream state is occurring, thus increasing the probability of becoming lucid. look: pay special attention to all the objects, shapes and motion occurring around you. listen: become aware of the myriad of sounds that assail your senses during a normal day. feel: run your hands over a number of surfaces, from tacky t

LIBER LVII

no remission. also since the messenger could teach this, and prophecy, it added credit to the adept who sent the message. 45. useful as the number of man \da, identified with hm, yetzirah, the world of formation to which man aspires as next above assiah. thus 45 baffles the accuser, but only by affirmation of progress. it cannot help that progress. 52. amya and b. but orthodoxy conceives these as external saviours; therefore they serve no useful purpose. 60. like 30, but weaker .temperance. is only an inferior balance. 120, its extension, gives a better force. 65. fully dealt with in .konx om pax. q.v.68 72. almost as bad as 4 and 26; yet being bigger and therefore further from 1 it is more assailable. also it does spell dsj, mercy, and this is sometimes useful. 73. the two ways to kether

LIBER LXVII THE SWORD OF SONG

difficulty, by showing that, taken allegorically, or, as it is otherwise said .poetically. or .in a spiritual sense. the plainest words mean whatever a pious interpreter de sires they should mean (huxley .evolution of theology..a.c. introduction iii if the student has advanced spiritually so that he can internally, infallibly perceive what is truth, he will find it equally well symbolised in most external faiths. it is curious that browning never turns his wonderful faculty of analysis upon the fundamental problems of religion, as it were an axe laid to the root of the tree of life. it seems quite clear that he knew what would result if he did so. we cannot help fancying that he was unwilling to do this. the proof of his knowledge i find in the following lines .i have read much, thought mu

o ghosts .but why revile (you urge me .in that vicious style the very faith whose truths you seem (elsewhere)35 to hold, to hymn supreme in your own soul. perhaps you know how mystic doctrines melt the snow of any faith: redeem it to a fountain of reviving dew. so i with christ: but few receive the qabalistic balm,36 believe nothing.and choose to know instead. but, to that terror vague and dread, external worship; all my life. war to the knife! war to the knife! no! on the other hand the buddha says .i.m surprised at you! how could a person accept my law and still use hatred, the sole means of ill, in truth.s defence? in praise of light. well! well! i guess brer buddha.s right! i am no brutal cain37 to smash an abel: i hear that blasphemy.s unfashionable: so in the quietest way we.ll chat

w our most fundamental hypotheses! give me a reasonable proof of some (intelligent) existence which is not liable to sorrow, and i will throw the first noble truth to the dogs without a pang. and, knowing this, how splendid is it to read the grand words uttered more than two thousand years ago .therefore, o ananda, be ye lamps unto yourselves. be ye a refuge to yourselves. betake yourselves to no external refuge. hold fast to the truth as a lamp. hold fast as a refugee to the truth. look not for refuge to any one besides yourselves (mahaparanibbana sutta, ii. 33) and to such seekers only does the buddha promise .the very topmost height. if only they are .anxious to learn. this is the corner-stone of buddhism; can scientific men deny their assent to these words when they look back on the hi

follows: only by this term nirvana can we foreshadow to you the reality; for even as the dawn of dhyana is indescribable in language, fortiori nirvana is so. to give an example, for that something of the sort is necessary i freely admit, to defend so apparently mystical a statement, i may give the following from my own experience. in a certain meditation one day i recorded .i was (a) conscious of external things seen behind after my nose had vanished (b) conscious that i was not conscious of these things. these (a) and (b) were simultaneous. i subsequently discovered this peculiar state of consciousness classified in the abhidhamma. that it is a contradiction in terms i am perfectly aware; to assign any meaning to it is frankly beyond me; but i am as certain that such a state once existed

LIBER LXXVIII

es the point of junction with the others: flames leap herefrom. above and below are the symbols= and i. tremendous and steady force that cannot be shaken. herculean strength, yet sometimes scientifically applied. great success, but with strife and energy. victory, preceded by apprehension and fear. health good, and recovery not in doubt. 36 liber lxxviii generous, questioning and curious; fond of external appearances: intractable, obstinate. yesod of y (strength, power, health, recovery from sickness. herein rule the angels latry and hyhac. xxxv the lord of oppression ten of wands four hands holding eight wands crossed as before. a fifth hand holding two wands upright, which traverses the junction of the others. flames issuant. f and i. cruel and overbearing force and energy, but applied o

LIBER MMM

magical diary, record each day s formal work and whatever extra opportunities have been utilized. no page should be left blank. metamorphosis the transmutation of the mind to magical consciousness has often been called the great work. it has a far-reaching purpose leading eventually to the discovery of the true will. even a slight ability to change oneself is more valuable than any power over the external universe. metamorphosis is an exercise in willed restructuring of the mind. all attempts to reorganize the mind involve a duality between conditions as they are and the preferred condition. thus it is impossible to cultivate any virtue like spontaneity, joy, pious 16 pride, grace or omnipotence without involving oneself in more conventionality, sorrow, guilt, sin and impotence in the proc

LIBER O

ry is brought to his mind. in other words, the whole magical apparatus and ritual is a complex system of mnemonics [the importance of these lies principally in the fact that particular sets of images that the student may meet in his wanderings liber o vel manvs et sagitta 4 correspond to particular lineal figures, divine names &c, and are controlled by them. as to possibility of producing results external to the mind of the seer (objective, in the ordinary common-sense acceptation of the term) we are here silent] 6. there are three important practices connected with all forms of ceremonial (and the two methods which later we shall describe. these are (1) assumption of god-forms (2) vibrations of divine names (3) rituals of .banishing. and .invoking. these, at least, should be completely ma

LIBER THISHARB

g star or as an evening star. h2 3 in other words, he should discover what may be the nature of his work. thus mohammed was a brother reflected in netzach, buddha a brother reflected into hod, or, as some say, daath. the present manifestation of frater p. to the outer is in tiphareth, to the inner in the path of leo. 11. first method. let the exempt adept first train himself to think backwards by external means, as set forth here following (a) let him learn to write backwards, with either hand (b) let him learn to walk backwards (c) let him constantly watch, if convenient, cinematograph films, and listen to phonograph records, reversed, and let him so accustom himself to these that they appear natural, and appreciable as a whole (d) let him practice speaking backwards; thus, for gi am he h

example, is a body erect and motionless. let the adept consider the many forces which maintain it; firstly, the attraction of the earth, of the sun, of the planets, of the farthest stars, nay, of every mote of dust in the room, one of which (could it be annihilated) would cause that body to move, although so imperceptibly. also, the resistance of the floor, the pressure of the air, and all other external conditions. secondly, the internal forces which sustain it, the vast and complex machinery of the skeleton, the muscles, the blood, the lymph, the marrow, all that makes up a man. thirdly, the moral and intellectual forces involved, the mind, the will, the consciousness. let him continue this with unremitting ardour, searching nature, leaving nothing out. 28. next let him take one of the

LIBER XCV THE WAKE WORLD

here and spend life! come in here and see the serpent eat his tail! so i was furious, as you may imagine, and had men go and put all the proper numbers on them, and a little sarcastic remark to make them ashamed; so they read: via f v. serpens domus iv v. benignitas ratio natura naturata adeptum oportet rationis facultatem regnare liber xcv 16 fifth house, and mostly dream at that. seventh house. external splendour and internal corruption and so on. and on each one i put .no thoroughfare from here to the first house. the only way is out of doors. by order. this was frightfully annoying, because in the old days we could walk about inside everywhere, and not get wet if it rained, but nowadays there isn.t any way from the fourth to the third house. you could go of course by chariot from the f

LIBER XXXIII AN ACCOUNT OF AA

entre of thought whose activity is not due to the presence of one of ourselves. from all time there has been an exterior school based on the interior one, of which it is but the outer expression. from all time, therefore, there has been a hidden assembly, a society of the elect, of those who sought for and had capacity for light, and this interior society was the axle of the r.o.t.a. all that any external order possesses in symbol, ceremony, or rite is the letter expressive outwardly of that spirit of truth which dwelleth in the interior sanctuary. nor is the contradiction of the exterior any bar to the harmony of the interior. hence this sanctuary, composed of members widely scattered indeed but united by the bonds of perfect love, has been occupied from the earliest ages in building the

ceived the primitive charge of all revelation and mystery; it received the key of true science, both divine and natural. but as men multiplied, the frailty of man necessitated an exterior society which veiled the interior one, and concealed the spirit and the truth in the letter, because many people were not capable of comprehending great interior truth. therefore, interior truths were wrapped in external and perceptible ceremonies, so that men, by the perception of the outer which is the symbol of the interior, might by degrees be enabled safely to approach the interior spiritual truths. but the inner truth has always been confided to him who in his day had the most capacity for illumination, and he became the sole guardian of the original trust, as high priest of the sanctuary. when it b

of the original trust, as high priest of the sanctuary. when it became necessary that interior truths should be enfolded in exterior ceremony and symbol, on account of the real weakness of men who were not capable of hearing the light of light, then exterior worship began. it was, however, always the type or symbol of the interior, that is to say, the symbol of the true and secret sacrament. the external worship would never have been separated from interior revel but for the weakness of man, which tends too easily to forget the spirit in the letter; but the masters are vigilant to note in every nation those who are able to receive light, and such persons are employed as agents to spread the light according to man fs capacity and to revivify the dead letter. an account of a a 3 through the

nation those who are able to receive light, and such persons are employed as agents to spread the light according to man fs capacity and to revivify the dead letter. an account of a a 3 through these instruments the interior truths of the sanctuary were taken into every nation, and modified symbolically according to their customs, capacity for instruction, climate, and receptiveness. so that the external types of every religion, worship, ceremonies and sacred books in general have more or less clearly, as their object of instruction, the interior truths of the sanctuary, by which man will be conducted to the universal knowledge of the one absolute truth. the more the external worship of a people has remained united with the spirit of esoteric truth, the purer its religion; but the wider t

tion, the interior truths of the sanctuary, by which man will be conducted to the universal knowledge of the one absolute truth. the more the external worship of a people has remained united with the spirit of esoteric truth, the purer its religion; but the wider the difference between the symbolic letter and the invisible truth, the more imperfect has become the religion. finally, it may be, the external form has entirely parted from its inner truth, so that ceremonial observances without soul or life have remained alone. in the midst of all this, truth reposes inviolable in the inner sanctuary. faithful to the spirit of truth, the members of the interior order live in silence, but in real activity. yet, besides their secret holy work, they have from time to time decided upon political st

m has been for ever most secretly hidden from the world, because it is invisible and submissive solely to illuminated government. it has never been exposed to the accidents of time and to the weakness of man, because only the most capable were chosen for it, and those who selected made no error. through this school were developed the germs of all the sublime sciences, which were first received by external schools, then clothed in other forms, and hence degenerated. according to time and circumstances, the society of sages communicated unto the exterior societies their symbolic hieroglyphs, in order to attract man to the great truths of their sanctuary. but all exterior societies subsist only by virtue of this interior one. as soon as external societies wish to transform a temple of wisdom

es communicated unto the exterior societies their symbolic hieroglyphs, in order to attract man to the great truths of their sanctuary. but all exterior societies subsist only by virtue of this interior one. as soon as external societies wish to transform a temple of wisdom into a political edifice, the interior society retires and leaves only the letter without the spirit. it is thus that secret external societies of wisdom were nothing but hieroglyphic screens, the truth remaining inviolable in the sanctuary so that she might never be profaned. in this interior society man finds wisdom and with her all. not the wisdom of this world, which is but scientific knowledge, which revolves round the outside but never touches the centre (in which is contained all strength, but true wisdom, unders

LOGOMACHY OF ZOS

giving the simulations of the desire and finding release by conative expression: madness the failure. when we strive to make things logical to us instead of ourselves to them, then are we makers of ugliness; affections fail and we decay and all we touch suffers. if i obey my ids, whom do my ids obey? and when my dog obeys me against his wishes, does he obey me or his ids (which means we also obey external influences we know nothing of) if desires were not satisfied by transmutation, sublimation, substitution and other forms of transference, then we should be nothing more than a scrap-heap of thwarted impulses. how often can we desire uninhibitedly, and satiate? also, where there is human congress, the first essentials are religion, law, morality, and conventions with their corollary of rew

ed. the creative man gives much and desires little, while the bankrupt, decaying and diseased, needs every privilege and the world to succour him. a genius is not a person who has more or finer ideas than another, but one who is able not only to visualize but to incarnate them. everyone desires to escape from themselves. by any or every means. a sublimation that leads them back to themselves. the external cosmos is an unlimited mirror of ultimate consciousness, i.e, expanding ego. illusions, delusions and fantasy, whether of normality or of schizophrenia are the adumbrations of a para-reality sensed by aesthesis. when i fail to see myself in all things, then shall i pray for enlightenment. though limitless, space is faveolated and nothing escapes its closets. space limits and makes all par

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

s of the physical world. this is a sign of scientific good health because incorrect theories eventually perish. 2. modern evolutionary theory incorporates much genetics. this fact is generally ignored by id enthusiasts. it is legitimate to wonder why. 3. mutations are completely chance events. no one has ever been able to prove that mutations are driven or directed toward a particular goal by any external forces, including a designer. most mutations are neutral, others are unfavorable, and some are favorable, depending on where and when they appear in a population. 4. strong data back up the phenomenon of natural selection, including in humans. feel free to come up with science-based counterexamples. 5. teleology, the notion that natural events occur for a predetermined reason imagined by

the ancient irish and koreans never had much of a chance to meet and mate, due to geographic distance, and thereby kept their differences intact. in other words, these two populations exist at the extreme poles of the genetic gradient and so are expected to show the greatest differences. these gradients are easily detectable at the dna level, but they are also visible at a much cruder level: our external appearance. now that we understand gradients, we know why we cannot pinpoint a geographic line sharply separating the irish from the koreans (other than the origins and evolution of homo sapiens 99 artificial political boundaries, of course. if we tried to do that, we would end up wondering whether the central asian uzbeks, for example, should be clustered with the irish or with the korea

. life is also far from thermodynamic equilibrium because there is no situation where living systems go back and forth between states of life and states of nonlife (or ordered life vs. unordered life. finally, life is a dissipative system because it is order originating from nonorder and so it locally decreases entropy (increases order) where it appears. to exist, ordered systems need a source of external energy in order to stay far from thermodynamic equilibrium. but also, since these systems decrease entropy locally by gaining order, for the second law to be obeyed, entropy must increase elsewhere. what, then, is the entropy sink? ultimately, this sink is the whole universe. thus, as life, or any kind of order, such as solar systems or new stars forming in galactic dust clouds, appears s

proteins and rna, but now also hosting a long list of dissolved, randomly made preproteins and rna molecules. it would then have been necessary for these rna molecules to copy and propagate themselves, as well as to start generating molecular diversity in order to get the process of organic evolution going. interestingly, some rna molecules are capable of replicating themselves without help from external catalysts. in fact, these rna molecules contain their own catalytic activity. for this reason, these rna molecules are called ribozymes, a contraction of ribonucleic acid and enzyme, where enzyme the origins of life and the cosmos 121 means a biological catalyst. it was also demonstrated in the lab that rna replication through ribozyme activity is imperfect: its copying mechanism makes mi

ts also need a designer? after all, like living systems, they are also ordered structures relative to the space that surrounds them. here again, the answer is that a designer is not needed stars and planets could have easily formed spontaneously. how, in these cases, could energy be provided from the outside to allow the making of condensing gas clouds, stars, and planets? recall that a source of external energy is necessary to create order from disorder. also recall that during phase 2, the entropy of the universe was the origins of life and the cosmos 139 maximized, meaning that during this phase, order could not have appeared. where could the energy needed for structure formation have come from? it could not have come from the stars themselves since they did not yet exist. it turns out

ween mutations and environmental circumstances. some mutations are neutral, others are detri- 174 evolution and religious creation myths mental, and others yet are favorable, depending on the environment in which they take place. whether natural selection will act upon certain mutations is thus also a question of probability. we can call this type of probability extrinsic because it is imposed by external circumstances and no longer depends on the properties inherent to the atoms that compose dna. another word for extrinsic probability in this context is contingency, or what we can also call necessity for our purpose. quantum properties of matter (including dna) are not contingent, but the way that changes in the structure of dna (mutations) interact with the environment are. these interac

MACNULTY W KIRK KABBALAH AND FREEMASONRY

ure 13. second degree tracing board, c. 1801. the second degree on the tree of life in figure 14 we see the tree of life we have been working on with masonic symbols for the second degree added. at each of the seven levels on the central column of the tree is one of the seven liberal arts and sciences; they fit very nicely. some examples: grammar is a structured mechanism for conducting effective external communication. it fits well on malkhut, the sefirah of connection with the physical world. geometry is said to be the most important of the seven liberal arts and sciences; it is defined as. a regular progression of science, from a point to a line, from a line to a superficies, from a superficies to a solid."65 this "progression" was used by proculus, the last of the classical neo- platon

MAGIC AND SPELLS

g blue-white jet of all-consuming radiance. silver fire this powerful supernatural ability is unique to the chosen of mystra. manifesting as a beautiful silver-white flame that surrounds the wielder and fills the area into which it is projected, silver fire can be used for different effects. it can act as a ring of warmth or a ring of mind shielding, allow the user to breathe water, or banish all external magical compulsions upon the user as if a greater dispelling spell were cast upon her. only one of. the above effects can be used at any time. the user can call upon silver fire to revitalize her, allowing her to function without food or drink for up to seven days (this function can only be used once a tenday) once every 70 minutes she may unleash silver fire as a blast of flame. this bla

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

profundities of hermetic philosophy. he also derived much from the doctrines of the pythagoreans. cicero describes the threefold constitution of platonic philosophy as comprising ethics, physics, and dialectics. plato defined good as threefold in character: good in the soul, expressed through the virtues; good in the body, expressed through the symmetry and endurance of the parts; and good in the external world, expressed through social position and companionship. in the book of speusippus on platonic definitions, that great platonist thus defines god "a being that lives immortally by means of himself alone, sufficing for his own blessedness, the eternal essence, cause of his own goodness. according to plato, the one is the term most suitable for defining the absolute, since the whole prec

. the result was his critical philosophy, embracing the critique of pure reason, the critique of practical reason, and the critique of judgment. dr. w. j. durant sums up kant's philosophy in the concise statement that he rescued mind from matter. the mind kant conceived to be the selector and coordinator of all perceptions, which in turn are the result of sensations grouping themselves about some external object. in the classification of sensations and ideas the mind employs certain categories: of sense, time and space; of understanding, quality, relation, modality, and causation; and the unity of apperception. being subject to mathematical laws, time and space are considered absolute and sufficient bases for exact thinking. kant's practical reason declared that while the nature of noumeno

system of psychoanalysis through psychopathic and neurological phenomena; the latter attacks the accuracy of mechanical principles dependent upon the present theory of velocity. ren descartes stands at the head of the french school of philosophy and shares with sir francis bacon the honor of founding the systems of modern science and philosophy. as bacon based his conclusions upon observation of external things, so descartes founded his metaphysical philosophy upon observation of internal things. cartesianism (the philosophy of descartes) first eliminates all things and then replaces as fundamental those premises without which existence is impossible. descartes defined an idea as that which fills the mind when we conceive a thing. the truth of an idea must be determined by the criteria of

ost at once the most famous philosopher of his time. spencerianism is a philosophic positivism which describes evolution as an ever-increasing complexity with equilibrium as its highest possible state. according to spencer, life is a continuous process from homogeneity to heterogeneity and back from heterogeneity to homogeneity. life also involves the continual adjustment of internal relations to external relations. most famous of all spencer's aphorisms is his definition of deity "god is infinite intelligence, infinitely diversified through infinite time and infinite space, manifesting through an infinitude of ever-evolving individualities" the universality of the law of evolution was emphasized by spencer, who applied it not only to the form but also to the intelligence behind the form

rational soul a perfect image of the multiform expression of celestial activity. recognizing the futility of attempting to cope intellectually with that which transcends the comprehension of the rational faculties, the early philosophers turned their attention from the inconceivable divinity to man himself, with in the narrow confines of whose nature they found manifested all the mysteries of the external spheres. as the natural outgrowth of this practice there was fabricated a secret theological system in which god was considered as the grand man and, conversely, man as the little god. continuing this analogy, the universe was regarded as a man and, conversely, man as a miniature universe. the greater universe was termed the macrocosm--the great world or body--and the divine life or spiri

herefore, is harmony manifesting its own intrinsic nature in the world of form. the universe is made up of successive gradations of good, these gradations ascending from matter (which is the least degree of good) to spirit (which is the greatest degree of good. in man, his superior nature is the summum bonum. it therefore follows that his highest nature most readily cognizes good because the good external to him in the world is in harmonic ratio with the good present in his soul. what man terms evil is therefore, in common with matter, merely the least degree of its own opposite. the least degree of good presupposes likewise the least degree of harmony and beauty. thus deformity (evil) is really the least harmonious combination of elements naturally harmonic as individual units. deformity

, will disintegrate the compound into its integral parts. likewise each individual has a keynote that, if sounded, will destroy him. the allegory of the walls of jericho falling when the trumpets of israel were sounded is undoubtedly intended to set forth the arcane significance of individual keynote or vibration. the philosophy of color "light" writes edwin d. babbitt "reveals the glories of the external world and yet is the most glorious of them all. it gives beauty, reveals beauty and is itself most beautiful. it is the analyzer, the truth-teller and the exposer of shams, for it shows things as they are. its infinite streams measure off the universe and flow into our telescopes from stars which are quintillions of miles distant. on the other hand it descends to objects inconceivably sma

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

to be made in sol or luna (gold or silver, and worn upon thy breast; having the seal of the spirit required upon the other side thereof. it is to preserve thee from danger, and also to command the spirits by (colours- circle and pentagram outlined in black. names and sigils within pentagram black also. tetragrammaton in red letters. ground of centre of pentagram, where soluzen is written, green. external angles of pentagram where abdia. ballaton, halliza, etc, are written, blue) the magic ring or disc of solomon this is the form of the magic ring, or rather disc, of solomon, the figure whereof is to be made in gold or silver. it is to be held before the face of the exorcist to preserve him from the stinking sulphurous fumes and flaming breath of the evil spirits (colour- bright yellow. le

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 3

& forever hereafter, o thou that art higher than the 4th. heaven& knowest the secrets of elanel, thou that ridest upon the wings of the wind& art mighty& potent in thy celestial& supersublunary motion, do thou descend& be present i pray thee, i humbly desire& intreat thee that if ever i have merited thy society or if any of my actions or intentions be real& pure& sanctified before thee, bring thy external presence hither& converse with me, one of thy submissive pupils, in& by the name of the great god jehovah, whereunto the whole choir of heaven sings continually o alappa-la-man hallelujah, amen. when you have said this prayer over several times, as occasion serveth, you will at last see strange lights& passages in the stone& at last you will see your genius, then give him a kind entertain

MEANING OF MASONRY

ble, than with the expectation that they will be readily comprehended by readers without some measure of mystical experience and perhaps unfamiliar with the testimony of the mystics thereto. purposely these papers avoid dealing with matters of craft history and of merely antiquarian or archaeological interest. dates, particulars of masonic constitutions, historical changes and developments in the external aspects of the craft, references to old lodges and the names of outstanding people connected therewith--these and such like matters can be read about elsewhere. they are all subordinate to what alone is of vital moment and what so many brethren are hungering for- knowledge of the spiritual purpose and lineage of the order and the present-day value of rites of initiation. in giving these p

illed the whole house. so--if we will have it so--may it be with the temple of the masonic order. since the inception of speculative masonry it has been a-building and expanding now these last three hundred years. fashioned of living stones into a far-reaching organic structure; brought gradually, under the good guidance of its rulers, to high perfection on its temporal side and in respect of its external observances, and made available for high purposes and giving godly witness in a dark and troubled world; upon these preliminary efforts let there now be invoked this crowning and completing blessing- that the spirit of wisdom and understanding may descend upon the work of our hands in abundant measure, prospering it still farther, and filling and transfiguring our whole masonic house. cha

tion is enshrined for us in our masonic system. what then was the purpose the framers of our masonic system had in view when they compiled it? to this question you will find no satisfying answer in ordinary masonic books. indeed there is nothing more dreary and dismal than masonic literature and masonic histories, which are usually devoted to considering merely unessential matters relating to the external development of the craft and to its antiquarian aspect. they fail entirely to deal with its vital meaning and essence, a failure that, in some cases, may be intentional, but that more often seems due to lack of knowledge and perception, for the true, inner history of masonry has never yet been given forth even to the craft itself. there are members of the craft to whom it is familiar, and

ate makes his first entrance to the lodge room amid the clash of swords and the sounds of strife, to intimate to him that he is leaving the confusion and jarring of the religious sects of the exterior world, and is passing into a temple wher ein the brethren dwell together in unity of thought in regard to the basal truths of life, truths which can permit of no difference or schism. allied with no external religious system itself, masonry is yet a synthesis, a concordat, for men of every race, of every creed, of every sect, and its foundation principles being common to them all, admit of no variation "as it was in the beginning, so it is now and ever shall be, into the ages of ages" hence it is that every master of a lodge is called upon to swear that no innovation in the body of masonry (i

nown and little taught outside certain sanctuaries of concealment. it was intended to furnish forth an epitome or synopsis, in dramatic form, of the spiritual regeneration of man; and to throw out hints and suggestions that might lead those capable of discerning its deeper purpose and symbolism into of still deeper initiations than the merely superficial ones enacted in our lodges. for, as on the external side of the order we may be called to occupy positions of honour and office in the provincial grand lodge, or may enter other masonic grades outside the craft, so also upon its internal side there are eminences to which we may be called that, whilst offering us no social distinction and no visible advancement, are yet really the true prizes, the most valuable attainments, of masonic desir

he may be as a finished and perfect cube. now the understanding of the masonic scheme tends to develop upon precisely similar lines. its meaning is not discernible all at once, and unless our minds are properly prepared and our understandings carefully trained, they are unlikely ever to participate in the real secrets and mysteries of masonry at all, however often we may watch the performance of external ceremonial or however proficient we may be in memorizing the rituals and instruction lectures. the first stage, the first conception of what masonry involves, is concerned merely with the surface-value of the doctrine; with an acquaintance with the literal side of the imparted knowledge which we all obtain upon entering the craft. beyond this stage the vast majority of masons, it is to be

e have awakened to some sense of dignity and self-reverence. the craft is well governed by its higher authorities, and individual lodges take a pride in providing proper temples and in conducting their assemblies w ith due regard to the solemnity of masonic doctrine. may the order n ever relapse into the primitive and chaotic condition from which it has emerged. but this improvement in matters of external deportment, great and welcome as it is, is not enough. to prevent the order settling down into a state of self-satisfaction with its social privileges and the agreeableness of friendly intercourse among its members; to prevent its making its claims to being a system of knowledge and science as perfunctory and little onerous as possible, the improvement i have spoken of must be attended (a

MICHAEL FORD WITCHMOON

oom, save the ghostly wind which blew through the cold room, from which no window pane kept out the night air. the werewolf has long been associated with vampirism in european folklore. it is after all, the vampire which is able to shape shift into such a wolf like beast covered in gray or black fur, gleaming red or yellow eyes and enormous, cruel fangs. the wolf form can be assumed in one of two external shapes, being a large hunting wolf or a giant man-wolf form, which proves to be a mental and physical terror. one of the first werewolves, lycon, was turned into a wolf by zeus in a form of punishment for a crime. in scandinavia, werewolves were regarded as great warriors who fought for their land and family honor. the werewolf was not one in the actual form of a wolf, however, but a nors

f who you are and remember that, other than a vehicle for the magickal current, you are nothing. all living things, great and small come and return to dust, the great womb is a spawning ground of genetic isolation and personality. time is not our own yet it is within our control. knowing this, you are truly free to do what you will and live your life according to your inner desire, independent of external manipulation. the purpose of initiation is to set you upon the path so that the self may be revealed. the holy guardian angel or true will shall manifest in time and with practice. while you a wait that moment however, push forward and be one with the path! the circle should be cast outdoors if possible with a circle of flour, observe the four watchtowers and focus upon all elements flowi

e realm. sunlight was mine in the morning, this evening i was reaching towards a shadow god! i felt my body rising, not my physical body mind you, but a great astral form which i can change at will. i felt my form becoming that of a bat, i could float now in this chamber. opening an astral eye i could understand through sight what i had become, what beauty it was to view the self from a seemingly external eye. i decided to go forth into the great night, to that which awaited me. the varcolaci sigil was still burning in my mind, a collage of black and blood red. reminiscent of the scarlet woman who had manifested some time before and vanished. i knew what was out there, at the same time not knowing what awaited me. it was that pleasure and excitement which called to my very essence. the win

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

natural love to become sublimated and directed away from its prime source andobject into purely pragmatic power-relations. it is logical to assume that these incongruentand deviant patterns have not arisen merely as a matter of course, as a consequence of theerstwhile organic evolution of our species, as modern intellectuals advocate. we feel that it ismore consistent with the facts to posit some external interference. and there are manymyths, legends, and sagas that conceal, behind the wide and complex panoply of euphe-misms and allegories, allusions to this very predicament. from the presence of the aliens and from their overt dominion, we have the creation ofcompetitive sports, tests of prowess, and the exaltation of the muscular skills. therealso came the pursuit of aggressive warfare

n they and defeated andold world disorder20atlantis, alien visitation, and genetic manipulation enslaved them. afterward the great spirit sent an immense wave across the continent fromthe sea, and this wave engulfed both the oppressors and the oppressed, all but a very smallremnant. the records of hundreds of cultures lead us to the conclusion that their eventualdecline and fall was indeed due to external interference. the alien invaders and theirlackeys also instilled the idea, now so all pervasive, that nature was threatening andantithetical to humankind, something to be abused and possessed. this instinct is cer-tainly not natural to terrestrial humans but would be consistent with the outlook ofthose not from this planet.it is extremely unlikely that such a pernicious philosophy could o

h power. michelangelo sculpted moseswith horns on his head to indicate his blood-bond to the ante-diluvian kings.every scholar must be aware that there are two distinct styles two schools, so to speakplainly traceable in the hebrew scriptures: the elohistic and the jehovistic. the portionsbelonging to these respectively are so blended together, so completely mixed up by laterhands, that often all external characteristics are lost. yet it is known that the two schoolswere antagonistic (madame helena blavatsky, the secret doctrine, v ol. 3)many cryptic terms are used to describe the adversaries and their conflict. many seem-ingly incomprehensible motifs and anecdotes from the worlds legends can be madelucid once the reader knows what is really being implied. and this was comprehendedby the a

techniques, immense physical and climatic changesoccurred on earth some 11,000 years or so ago when an ice age that probably neverexisted came to an end, and an apparently uniformitarian regime was abruptly terminated.the gigantic worldwide tectonic disturbances of the late pleistocene times occurred almostsimultaneously on a near unimaginable scale precisely what could be expected from apowerful external influence but not from the ice age conditions conventionally believed tohave existed then.significantly, a drop in the strength of the earth s magnetic field appears to have occurredsometime between 13,750 and 12,350 years ago..attended by various other importantchanges, including earthquakes, vulcanism, water table fluctuations and large scale climaticvariations. of these, severe earthqu

ck in someremote wilderness waiting to be discovered by a wanna-be indiana jones. they are inthe house of bone, the temple of the nine gatesthe human body. the famed pillarsof hercules guarding the way to atlantis are not of stone. they are the arms ofadam-kad-amon. they are the serpentine strands of dna.the legacy of the atlanteans is only partly resolved in the physical domain. as saidabove, no external presence or force will intervene to directly prevent our total annihi-lation. our predicament (the nephilim visitation and the quarantine situation, etc) hasits origins in a situation more complex than just being free of a parasite. parasitescome into being for a reason. the predicament is an expression of spiritual meta-themes, the mastering of which will signal advancement for conscious

ration fortheir creator and convince us of their origin in the divine forms, which show how ineffableis the beauty of the supreme (plotinus)i feel an indescribable ecstasy and delirium in melting, as it were, into the system of beings,in identifying myself with the whole of nature (jean jacques rousseau)everything on earth is in a continual flux- nothing stays constant or fixed. our attachmentsto external things pass and change as things do. but there is one state where the soul finds asolid enough seat to rest and gather in all its being, with no need to recall the past or topress on to the future; a state where time is nothing, where the present lasts forever, with nomark of duration or trace of succession; a state where there is no feeling of deprivation orenjoyment, pleasure or pain, d

liged to seriously questionthe alleged glacial origin of the striae generally, particularly when, as in numerous instances, they too,occur far outside the furthest traceable limits of supposed bygone ice-sheets.(p. 46)the gigantic worldwide tectonic disturbances of the late pleistocene times occurred almost simulta-neously on a near imaginable scaleprecisely what could be expected from a powerful external influ-ence but not from the ice age conditions conventionally believed to have existed then (p. 262)impossible ice actionice is much softer and more easily crushed than the great majority of rock, and would itself be crushedand reduced to slush by its own pressure long before the rock upon which it stands could itself be bro-kenwe are asked to believe that the same ice which thus shattere

MICHAEL WYNN THE SOUL TRAVELERS

reud and carl jung, have suggested that the stories told by ancient man are no more than symbolic retellings of the conflict occurring in the psyches of the individual. they reason that the gods of ancient man are no more than different aspects of the self. for example, each mythology seems to have at least 1 good god, and one trickster or villain god, and these 2 gods represent the internal (and external) battle of good versus evil within the heart of the every individual. with the wild tales of mythology being food for the incredulous, and often describing impossible happenings, this view of mythology is understandable. this interpretation of mythology, that mythology is no more than the embodiment of the individual s and society s inner struggles, is echoed in the universities, discover

i noticed about the more morally-balanced magicians is how they speak to, and about, negative spirits. while in ritual, the satanist spoke to these demons as gods, while the white magician spoke to them as slaves. the satanist spoke from both sides of his mouth in regards to his relationship to these negative entities. on one side of his mouth, he spoke of himself as ascending to godhood by using external, but mainly internal, magic and these beings were simply facilitating that ambition; each satanist recognizing himself as the only god. while on the other side of their mouth, they spoke of the demons as gods and demanded that their fellow satanists accept satan as their new lord and guide. one minute it s there is no such thing as evil, and the next minute it s satan, darkest of the dark

MORALS AND DOGMA

r cubical stone, symbol of perfection, is the state, the rulers deriving their powers from the consent of the governed; the constitution and laws speaking the will of the people; the government harmonious, symmetrical, efficient--its powers properly distributed and duly adjusted in equilibrium. if we delineate a cube on a plane surface thus [illustration] we have visible _three_ faces, and _nine_ external lines, drawn between _seven_ points. the complete cube has _three_ more faces, making _six _three_ more lines, making _twelve; and _one_ more point, making _eight. as the number 12 includes the sacred numbers, 3, 5, 7, and 3 times 3, or 9, and is produced by adding the sacred number 3 to 9; while its own two figures 1, 2, the unit or monad, and duad, added together, make the same sacred n

willfully to close our eyes against the light. to translate the symbols into the trivial and commonplace, is the blundering of mediocrity _all_ religious expression is symbolism; since we can _describe_ only what we _see, and the true objects of religion are the seen. the earliest instruments of education were symbols; and they and all other religious forms differed and still differ according to external circumstances and imagery, and according to differences of knowledge and mental cultivation. all language is symbolic, so far as it is applied to mental and spiritual phenomena and action. all _words_ have, primarily, a _material_ sense, however they may afterward get, for the ignorant, a spiritual _non_-sense "to retract" for example, is to _draw back, and when applied to a _statement, i

s actions and praises, shall subduct from the number of his encomiasts all those who are placed below the flight of fame, and who hear in the valley of life no voice but that of necessity; all those who imagine themselves too important to regard him, and consider the mention of his name as a usurpation of their time; all who are too much or too little pleased with themselves to attend to anything external; all who are attracted by pleasure, or chained down by pain to unvaried ideas; all who are withheld from attending his triumph by different pursuits; and all who slumber in universal negligence; he will find his renown straitened by nearer bounds than the rocks of caucasus; and perceive that no man can be venerable or formidable, but to a small part of his fellow-creatures. and therefore

he souls of men to have fallen, by a disastrous fate, from the regions of purity and light, into the bodies which they occupy; during their continuance in which they considered them confined as in a prison. therefore they did not believe in the resurrection of the body; but in that of the soul only. they believed in a future state of rewards and punishments; and they disregarded the ceremonies or external forms enjoined in the law of moses to be observed in the worship of god; holding that the words of that lawgiver were to be understood in a mysterious and recondite sense, and not according to their literal meaning. they offered no sacrifices, except at home; and by meditation they endeavored, as far as possible, to isolate the soul from the body, and carry it back to god. eusebius broadl

_sevens, according to their qualifications; and conducted nine times around the sanctuary, from east to west. the candidate underwent many trials, one of which had direct reference to the legend of osiris. he was placed in a boat, and sent out to sea alone, having to rely on his own skill and presence of mind to reach the opposite shore safety. the death of hu was represented in his hearing, with external mark of sorrow, while he was in utter darkness. he met with many obstacles, had to prove his courage, and expose his life against armed enemies; represented various animals, and at last, attaining the permanent light, he was instructed by the arch-druid in regard to the mysteries, and in the morality of the order, incited to act bravely in war, taught the great truths of the immortality o

ing and descending between earth and heaven. the original revelation died out of men's memories; they worshipped the creature instead of the creator; and holding all earthly things as connected by eternal links of harmony and sympathy with the heavenly bodies, they united in one view astronomy, astrology, and religion. long wandering thus in error, they at length ceased to look upon the stars and external nature as gods; and by directing their attention to the microcosm or narrower world of self, they again became acquainted with the true ruler and guide of the universe, and used the old fables and superstitions as symbols and allegories, by which to convey and under which to hide the great truths which had faded out of most men's remembrance. in the hebrew writings, the term "heavenly hos

sentations. the mind never rests satisfied with a mere feeling. that feeling ever strives to assume precision and durability as an idea, by some _outward_ delineation of its thought. even the ideas that are above and beyond the senses, as all ideas of god are, require the aid of the senses for their expression and communication. hence come the representative forms and symbols which constitute the external investiture of every religion; attempts to express a religious sentiment that is essentially _one, and that vainly struggles for adequate external utterance, striving to tell to one man, to _paint_ to him, an idea existing in the mind of another, and essentially incapable of utterance or description, in a language all the words of which have a sensuous meaning. thus, the idea being perhap

MOTTA MARCELO THE COMMENTARIES OF AL

ed, therefore they fear. a society that is sexually equilibrated will tolerate exceptions. a society that is sexually unhealthy will not, because its balance is unstable, and it is easily upset by deviations. one must add that the above remarks are just as true of societies where the concept of the female exists without the male. while it is true that everybody has absolute right to interpret the external-or the internal universe as they please, an interpretation that is too partial or twisted leads inevitably to interference with the will of others. thelemites will find themselves hampered at every turn by people whose concept of god is homosexual. they will try to restrict your personal freedom to serve their perverted moral values. you will find that the idea that sex can be a form of s

sexuality, are not wholly past physic. they are no sooner released from the persistent pressure by escaping to some place where the inhabitants treat the reproductive and the respiratory organs as equally innocent than they begin insensibly to forget their 'fixed idea' forced on them by the fog-horn of morality, so that their perversions perish,just as a coiled spring straightens itself when the external compulsion is removed. they revert to their natural sex-characters, which only in rare cases are other than simple, pure, and refined. more, sex itself ceases to play principal boy in the pantomime of life. other interests resume their proper proportions. we may now inquire why the book is at pains to admit as to love "when" and "where" we will. few people, surely, have been seriously wor

himself the star (not in the least; servants of the star& the snake are the adepts, serving babalon and the beast. one does not serve had it "for it is i that go, the star being the unit of the macrocosm; and the snake, the snake being the symbol of going or love, and the chariot of life. he is harpocrates, the dwarf-soul, the spermatozoon of all life, as one may phrase it. the sun, etc, are the external manifestations or vestures of this soul, as a man is the garment of an actual spermatozoon, the tree sprung of that seed, with power to multiply and to perpetuate that particular nature, though without necessary consciousness of what is happening. in a deeper sense, the word 'death' is meaningless apart from the presentation of the universe as conditioned by 'time. but what is the meaning

uliar qualities, of course; but these qualities are all 'eternal, and part of the nature of the soul. this soul being a monistic consciousness, it is unable to appreciate itself and its qualities, as explained in a previous entry; so it realizes itself by the device of duality, with the limitations of time, space and causality. the 'happiness' of wedded love or eating marrons glaces is a concrete external non-eternal expression of the corresponding abstract internal eternal idea, just as any triangle is one partial and imperfect picture of the idea of a triangle (it does not matter whether we consider 'triangle' as an unreal thing invented for the convenience of including all actual triangles, or vice-versa. once the idea triangle has arisen, actual triangles are related to it as above sta

sumed. but the 'happiness, eternal and formless, is not less enjoyable because these forms of it cease to give pleasure. what happens is that the idea ceases to find its image in those particular images; it begins to notice the limitations which are not itself and indeed deny itself, as soon as its original joy in its success at having become conscious of itself wears off. it becomes aware of the external imperfection of marrons glaces; they no longer represent its infinitely varied nature. it therefore rejects them, and creates a new form of itself, such as night-gowns with pale yellow ribbons or amber cigarettes. in the same way a poet or painter, wishing to express beauty, is impelled to choose a particular form; with luck, this is at first able to recompense in him what he feels; but s

r phosphorus with the weak reluctant greeting of chlorine! yet, hydrogen and chlorine rush passionately to embrace each other in monogamic madness! there is no 'good' or 'bad' in the matter; it is the enthusiastic energy of union, as betokened by the disengagement of heat, light, electricity, or music, and the stability of the resulting compound, that sanctifies the act. note also that the utmost external joy in any phenomenon is surpassed a millionfold by the internal joy of the realization that self-fulfilment in the sensible world is but a symbol of the universal sublimity of the formula 'love under will. the last two sentences demand careful attention. there is an apparent contradiction with verses 59, 60. we must seek reconcilement in this way: do not imagine that any king can die (v

of the aeon of horus as the physics of newton is to the physics of einstein. this is very important because of the natural inertia of the mind. until thelemic momentum be firmly established in the life of an aspirant, his mind will continuously tend to fall back into "the pit called because" he must live as if "might be" were "is; and persist in this apparently absurd course of conduct until the external world adapts itself to his will. see lxv, chapter five, verses 52-56. the adaptation of the external world to the will is inevitable if the will be the true will, because you are a star in the body of nuit. infinite space is a function of you. you are hadit, and nuit is your complement. see al ii, verse 1. this is why "success is thy proof (of course, the reverse idea is also true you are

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

e. w. shaw and a. f. a. woodford, who have studied exclusively the simplest forms and professional intention of their symbolism masons' marks believe that while these were originally simply alphabetical and numerical, they subsequently took on esoteric and symbolic meaning. they feel that, at least during the middle ages if not during all eras in the history of building, the marks constituted the external signs of an occult organization. drawn from geometry, they form a kind of universal alphabet, which, outside of some international variations, was a language that all workers could understand.7 the symbolism in architecture, sculpture, and stained glass, which was the work of artists under the direction of the clerics, was the expression of science and philosophy, akin to that of alchemis

od of high lords" it is obvious that this does not refer to the sons of high nobility who were actually plying the craft of masonry. the cooke manuscript is the first to employ the word speculative. the son of king athelstan, it states, was a true speculative master. in these older times, the professional or operative element was more prevalent in the order. but an era eventually arrived when the external element, the accepted, prevailed over the operative element, first in quality then in actual quantity. this occurred when artisans confined to their professional tasks considered all that had constituted the grandeur and prestige of the order to be nothing more than an old, worn garment. this old clothing, deemed to be more or less anachronistic by humble craftsmen, was, however, quite su

emphasis has been placed on a possible need for a regulatory power over the lodges. as long as freemasonry remained operative, rather than speculative, this power belonged to the guild or company, which supervised the lodges to ensure their members adequately met the duties of their craft. the situation changed when lodges were formed by "accepted" masons. the danger became a potential influx of external contributions and innovations invading the institution and distorting the spirit of the organization as a whole. religious and political quarrels have also been mentioned as a possible impetus. men in positions of power could, for the purpose of pacification, impose their views and discpline over the workshops that, under the practice of the old customs, were somewhat independent and auto

re these secrets from the small, motionless world of the artisan for whom time and eternity did not matter have any usefulness for our large industrial societies, so complex and overwhelmed by a rhythm that is ceaselessly accelerating? under these conditions, wouldn't it be better for those still smitten with spirituality to attempt to reinvigorate freemasonry with a traditional contribution from external sources, and for those whose feet remain firmly planted on the ground to utilize their abilities on a new path that is more rational, useful, and sure? some might subsequently believe that, confronted by historical assumptions and objective analysis, freemasonry will be reduced to either an illusory record or a dilemma requiring abnegation or innovation. in either case, the danger for fre

ONYX TABLET OF SET

e not awakened to the setian system. perhaps the decision making process will lead themt o an awakening. if you decide to leave often priests and priestesses may decide that they need to leave the temple. many will question whether they were ever truly elected to the office because of this action. sometimes such questions are very valid, other times he priest or priestess has been deflected by an external issue- and whereas they believe that their action will somehow help the temple or themselves- they merely remove themselves from the place where action is needed. if you are thinking about leaving, ask yourself as to your motives. most priests that leave have had one or two events occur: one, they have allowed themselves to be trapped in a negative feedback loop. they have found the one m

ought must be focused on precise objects- selected and analyzed for observation by therational intellect. this process is our application of magical idealism to the phenomena of the objective universe. we must avoid the two extremes of that world in exercising our sovereign right to recognize those awakened to the temple of set. we can neither chose hard and fast guidelines, that become merely an external order for the potential setian to submit to, nor can we go on a super-subjective touchy-feely basis. the one leads to institutional tyranny and the sleep of the clergy, the other to personal tyranny and the eroding of initiatory boundaries. we therefore look not for a test of knowledge (although knowledge is important, nor for a fill in the blank activity slate (although activity is essen

meeting other great people. magic is easy. for sabrina, the teenage witch, and for samantha- but for our species it is the single hardest thing to do well. understanding that these weaknesses are in each candidate (through no fault of their own- it's like mercury in tuna-fish, reminds us what to push against. a methodology for work you should not discuss this methodology with non iii. knowing the external characteristics of an adept, and the inner virtues we wish to inspire, the job of the initiator is to apply outside pressure hat will aid the internal procedures of the seeker. there seem to be four steps to take the candidates through. knowing how much time to spend on each of the phases is the personal art of the priest. some candidates may need a single letter or phone call for a phase

ately helpful to his on. smart guy, that set, even if he is funny looking. the need for a personal connection with set now you have all wondered a great deal about your relation to set. part of you knows, part of you never will- and the friction between the two parts is set's gift to his priesthood. hail set! read that again. without the certain knowledge on the one hand you could not display the external powers of the priesthood (a) enlightenment-driving, the ability (without any special magical or mystical effort) to give people a momentary sense of set, which is enough for the hardworking sort, and (b) dedication, the ability to inspire people by plugging away for years, in a world where most people give up on spiritual matters in a few months. without the doubt of set's relationship wi

ssurance we have when doing so. i would like to examine that experience, and suggest a model of it that may be helpful in understanding and utilizing it. the words "shock" and "friction" come from gurdjieff, but i am using them in a slightly more restricted form than he did. there are three factors for consideration here. firstly the impulse to act, secondly the internal friction, and thirdly the external friction. all of these are both painful and reassuring, and all speak to that unnatural dilemma that is the iii. the impulse to act: having received the touch of set, we do indeed have more essence than regular people. the added essence does not come with a guidebook; it is up to us to shape it with our experiences. we have to put ourselves in the place where we must act, and must make to

hysical realms of another. the second sort of friction we feel is learning to understand what we have just said or done. we must look upon these divine actions, and reason and test. did what i say reflect xeper? why is it important? did it reflect remanifestation? does it reveal a mystery to be sought after? learning to answer these questions again trains us as priests and creates us as gods. the external friction: just as we have unleashed a storm inside ourselves by acting in and from the non-natural state of the priesthood, we will have done so in the very objective world of the other's psyche. having done our job as best we can, it's now up to the other to evaluate- and, if he or she chooses, to integrate and act upon our words. this is the function we as priests perform for setians- w

ctions merely pulls you in another direction. the watchword of the iii is "focus" here are a few helpful questions to ask yourself, from time to time- but this is only a start- you have to develop the method that works for you. 1. why am i doing this (ask often and with the most brutal honesty you can muster) 2. what do i want to be thinking about this time tomorrow (learn to do this feat without external aids) 3. how would i explain my last twenty four hours to set (now we are not christians that are trying to get god to forgive us, we are trying to make our god proud of us) 4. what am i missing here? what depths in my own behavior and others are around me? as you develop the habit of inquiry, the answers honestly gained will tell you where to focus. i can't tell you. books can't tell you

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

natural soul the difference between the divine& animal souls the three general levels of comprehension the three general levels of excitement the lowest level of the divine soul the five levels of the divine soul de ah et hashem (the knowledge of g-d) copyright by rabbi amiram markel and habochur hatamim shimon markel the soul of man it is clear that there is a force which enlivens the body. the external body itself is nothing more than an inanimate vessel which contains and is animated by this force. this is readily observable by the fact that when one passes away, g-d forbid, his body remains intact, but without any life force. at this point the body no longer has the faculties of a living being. the brain no longer thinks nor do the eyes see. it can no longer smell with its nose nor he

elf is not made up of any of these qualities. let us examine the power of desire. desire cannot exist on its own. for desire to exist, there must be someone desiring, but a person s identity cannot be defined as his desire. this is clearly understood, since if he changes his desire, his identity does not change. he remains the same person with a different desire. we, therefore, see that desire is external to his inner self. his inner self might be enclothed in the desire, but the desire is not him. the same principle may be applied to the power of movement. the quintessential self cannot be identified as movement. movement is one out of many abilities that the self possesses, such as the power of sight, the power of hearing, the power of smelling, etc. to say that a person is his movements

e which compels him to do that which he would not otherwise do. for instance, if a person hates his job, he does it anyway because his desire to survive overrides his hatred for the work. above too, the desire for something is what gives it its existence. therefore, the keter of atzilut is the desire to bring about the world of atzilut. now, there are really two parts to the sefirah of keter. the external aspect of keter is desire, and its inner aspect is pleasure. in truth, these two aspects are inseparable from each other, for the one cannot be found without the other. furthermore, pleasure does not necessarily precede desire nor must desire precede pleasure. in any case, of the two, pleasure is the internal and desire is the external, simply because a desire is for the pleasure. therefo

he general perception of himself, as a whole, which includes many particular desires in it. in adam kadmon the specific desires are completely concealed in a way of a heyulie. arich anpin, on the other hand, is already a desire for something "outside of himself, so to speak. it is a desire for the revelation of a specific thing. furthermore, in adam kadmon, the desire is actually not for anything external altogether. it is all still solely for himself. an example of this is a person who desires a beautiful car. in his a k (adam kadmon) it is not actually a car that he wants. rather, the desire of his a"k (adam kadmon, is that he envisions himself in the car. it is all about himself, not the car. only in arich anpin does the desire for the car itself become revealed. we, therefore, see that

ally lead to negativity and destructiveness ending in results that are quite the opposite of the original intent. the same holds true for indiscriminate sternness, etc. this self destruction on the part of the essential emotional qualities of tohu is called shevirat hakeilim (the breaking of the vessels. from this we understand that an essential desire to be kind will become fixated solely on the external expression of kindness, overlooking its inner intent to affect positive results, and will not tolerate any restraint of kindness. because it is an essential, undiluted desire, it becomes completely irrational often bringing about the opposite of the desired effect. as a result, each desire must be completely eradicated before it can be replaced by a different one. an example of this princ

ft line, and the sefirot da at, tiferet and yesod make up the middle line. now, it must be understood that on the level of keter of keter, which is the inner aspect of keter, there is no division into three lines. this is because keter of keter is a simple essential desire which is indivisible into parts. rather, the three lines begin to separate as distinct modes of expression beginning with the external aspect of keter. this external aspect begins with chochmah of keter onward. now, the inclusion and connection of the right and left lines with each other comes about specifically through the middle line which represents the quality of connection. the explanation of the matter is as follows: in the right line, though chochmah, chesed, and netzach are related to each other, nonetheless they

ay kedem, meaning that they "precede" or are "higher" relative to the emotions as they exist in chochmah and binah proper. the emotions of chochmah and binah proper, come about in a limited fashion, and are according to the limitations of revealed intellect only, as will be explained. the unlimited aspect of keter continues down as far as the aspect of the malchut of keter, which is the very most external level of keter. it is specifically from the external aspect of keter that there comes about a division into three lines. this is because in the hidden reason for the desire (which is chochmah of keter and is external relative to keter of keter, the desire is already regarded as being divided to into chesed, gevurah and the intermediate quality of tiferet. however in keter of keter, which

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 2

ge gained is inherently shallow. this is analogous to a ship sailing on the surface of the ocean, rather than a submarine which submerges into its very depths. it is similar to one who casually glances at an object he is unfamiliar with, without scrutinizing it carefully in his mind, to understand what it is and how it is. he makes no attempt to understand its depth by examining all its inner and external components, but, rather, takes it at face value. because of this, he may forget it completely with the passage of time. if asked, he will find it difficult to describe and even if he does describe it, it will be in the most general of terms. this is because he only saw it in a passing way, and did not examine it carefully. it is for this reason that witnesses to a crime will often have ha

has accustomed himself to notice details. the same is true of the "mind s eye, which "observes" concepts, so to speak. when one studies in a way of girsah (surface study, he understands the subject in a passing way. he will, therefore, only grasp it in the most general of terms and will quickly forget the details. since he has not plumbed the subject to its depths, his understanding of it will be external and general and he will be incapable of explaining it in detail. he will be able to explain it only in the most general of terms. before explaining iyun (in depth analysis) we must first understand the makeup of any intellectual concept. length, width& depth there are three "dimensions" to every intellectual concept: 1) the length of a concept is the "lowering down" of the concept to make

nto the depth of the subject, at its very source, from where the drops of insight bubble forth. in contrast, one who has not studied and analyzed medicine deeply will never have a flash of insight into the field of medicine. if he thinks he does, he is merely having delusional imaginations. now, the contemplation of iyun constitutes keeping one s mind on the concept and greatly analyzing both its external and internal aspects, with the specific intent of arriving at its inner, essential core. in the above mentioned example of observing an object, this would constitute the close scrutiny of the object in a way of thorough examination. besides being called iyun, this kind of contemplation and meditation is also called hitbonenut. the word hitbonenut is spelled with two n s. it would have bee

RABBI MOSHE WISNEFSKY APPLES FROM THE ORCHARD THE ARIZAL ON THE PARASHAH

tiferet [of z feir anpin. we have seen previously that nukva is positioned initially such that the top of her head is level with the line dividing the upper third of z feir anpin fs tiferet from its lower two-thirds. this simply means that nukva expresses directly only the lower midot of z feir anpin. chesed, gevurah, and the upper third of tiferet are the gpure h midot; the midot oriented toward external expression are the lower two-thirds of tiferet, netzach, and hod (yesod and malchut are technically the drive toward and means of expression of the midot, rather than midot proper) the upper third of tiferet is the intellect of tiferet; the lower two thirds of tiferet are the chesed-gevurahtiferet and netzach-hod-yesod of tiferet. the intellect of any sefirah is oriented chiefly towards i

rds and downwards, towards expression in the realms below it. they continued to ascend to the level of chesed and gevurah, which are called gthe mountains, h as opposed to netzach and hod, which are called gthe hills. h mountains can be envisioned as protrusions from the earth; the expression of the earth fs gdesire h or gtendency h to reach beyond itself. thus, the midot, oriented outward toward external reality, are gprotrusions h of the partzuf outward. since the intensity of consciousness is greater in chesed and gevurah than it is in netzach and hod, the former are called gmountains h relative to the latter, which are called ghills. h as is known, in the generation of the flood, z feir anpin and nukva were back to back. this is alluded to by the two words gmountain, h gmountain, h who

s h of thought, the letters of speech, and the gletters h of action. nukva is the lower gmother, h the source of the world below it. the word gmother h [itself] refers to the supernal gmother h [ima. it thus appears that there is a situation in which ima is gdivorced h from abba. how then, can the zohar insist that their union is continuous? the answer is that there are two types of coupling, one external and one internal. the external one is never lacking and requires no arousal from below, and exists in order to sustain all the worlds. as our sages state, g[marital relations] are good for the woman, good for the embryo, and good for the milk. h8 the external, superficial coupling of abba and ima is indeed continuous, and supplies all reality with the minimal life-force it requires in ord

ne] gwho sustains and provides for all. h the name shakai, as we shall see, is explained in various ways. here, it is taken to mean gwho suffices, h gwhose divine power suffices to sustain all reality. h11 (it could be that the phrase gwho sustains and provides for all h alludes to the name eshkol, the last syllable of which, kol, means gall. h) this is why [yesod] is called shakai, for it is the external dimension of yesod, which [participates in] the external coupling, which causes everything [else] to couple and provides for everything, as we explained regarding ima. meaning: just as ima participates in two types of coupling, so do z feir anpin and nukva participate in two types of coupling. just as with abba and ima, the external, superficial coupling of z feir anpin and nukva channels

nsion of ima into z feir anpin, which we described somewhat above. in contrast, the bent chaf refers to malchut, or as it is called her, the partzuf of rachel (sarah is thus here playing the role that will, as an archetype, be most fully embodied in rachel and therefore known after her) the chaf of rachel is bent because she folds her legs upwards so as not [to extend them to the point where] the external forces can grab onto them. 2 moed katan 27b. the arizal on parashat lech lecha 102 were nukva (or rachel) extend itself downward into the lower realms, below atzilut, as completely as ima does into z feir anpin, this would allow the forces of separateness and evil that begin to exist at these levels too much opportunity to derive life force( gsuck h) from this revelation. nowadays, during

ow they can be considered independent partzufim. as rabbi shalom sharabi writes on this passage, gi did not merit to understand the question or the answer. h jacob [personified both] the states of gevurah and the states of chesed within abba that are present within ima and descend into z feir anpin. moses [personified] the exact same phenomenon. but whereas jacob personified ima, which acts as an external garment around abba, moses expressed the internal aspects of abba himself. as will be developed further, the forefathers f achieved only a superficial consciousness of g-d relative to what moses achieved. this is because the forefathers perceived g-d as he is revealed in the world, which is only a superficial revelation compared with the way g-d is revealed in the torah, which is what mos

not moses f sons, because both of them were derived from the yesod of ima and not from the yesod of abba. the first one was named gershom [gimel-reish-shinmem, the numerical value of which [with the kolel] is 544, the value of the posterior of the name ekyeh when spelled-out with the letter yud. as we have seen previously, when one partzuf descends and is enclothed in a lower one, it is only the external, or lower aspect of the first partzuf that enters the second. this is simply because the second partzuf, being a lower level of consciousness, cannot sustain the higher level of consciousness operative at the higher, intrinsic level of the first partzuf. all it can accept and assimilate is the part of the higher partzuf that is already oriented and aimed at being manifest on the lower lev

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

the second order either through personal work xviii or within an initiatory group (later in this introduction i will offer suggestions for the individual to plan a safe and successful approach to this work overall) this light knows no moral or conscionable dictate (fire can bum your hand as surely as cook your favorite recipe) but this is the "holy and formless fire" which either manifests in our external environment through the screen of our disciplined and conscious image making (crowley gave great emphasis to developing the concentrated image making aspect of consciousness) as well as through the automatic unconscious complexes of our personalities. and hence regardie insisted upon some form of psychotherapeutic work once the unconscious had been activated by the ritual work since it wa

r, one's associations and insights not an abstruse alchemical reference, practical purpose. additionally, edinger's and archetype as the "blood of christ" when understood with the respective hebrew letter "shin" or the significance neophyte hall. the current of the hermetic order blaze reignited by regardie's patient when many a storm threatened to extinguish and the student willfind that current external organizations, initiations for paul foster case wrote in the trzie and rosicrucian order. if you are duly and make contact. in due season. i do themselves" llewellyn publications and carl special presentation of the first paperback the original pagination has been maintained research is only one example that points llewellyn to high standards and impeccable an invaluable and special role

matic projection of these personified principles in a wellordered ceremony a reaction is induced in consciousness. this reaction is calculated to arouse from their dormant condition those hitherto latent faculties represented obiectively in the temple of initiation by the officers. without the least conscious effbrt on the part of fibaspirant, an invofmtary current of sympathy is produced by this external delineation of s irituadl arts which mav be sufficient to accom lishth e purpose of the initiation cerimony. the aesthetic agpeal to the imagination- quite apart from what could be called the intrinsic magical virtue with which the g. d. documents z. 1. and z. 3. deal at some length- stirs to renewed activitythe life of the inner domain. and the entire action of this type of dramatic ritu

he only planet which unites these three primary forms in one symbol. saturn is composed of the cross and the crescent showing that lead is corrosive internally and luna externally. jupiter is the reverse. mars is solar internally but corrosive externally. venus is opposite. copper is externally of the nature of gold, but intermlly corrosive. hence the name of the sphere of venus is nogah-denoting external splendour but internal corruption. the serpent nehushtan, which moses made when the children of israel were bitten by serpents of fire in the wilderness, is the serpent of the paths of the tree. and he set it on a pole-that is, twined it round the middle pillar of the sephiroth. and the word used in the passage in numbers 21 for fiery serpents is the same as the name of the angels of gebu

e of the angels of geburah, the same spelling, the same pointing, seraphim. round the middle pillar of the sephiroth, because that is the reconciler between the fires of geburah or severity, and the waters of chesed or mercy-and hence it is said in the new <166> testament that it is a type of christ, the reconciler. and the serpent is of brass, the metal of venus, whose sphere is called nogah, or external splendour, as shewn further by the alchemical symbol of venus, wherein the circle of the sun is exalted above the cross of corrosion. and therefore it is said in the zohar that "alone of the shells is the serpent nogah found in holiness" and he is called the balance of justice. why, then, is he called the external or false splendour? because he indeed uniteth the paths, but comprehendeth

m, that is kings or angelic kings, who are also called the order of virtues, angels and rulers. the angels peniel and pelial are also referred unto this sephira. it especially rules the mineral world. the beams of chesed and of tiphareth meet in netzach and thence in netzach arises a green, pure, brilliant, liquid, and gleaming like an emerald. and the sphere of its operations is that of nogah or external splendour, producing zeal, love, harmony, and it ruleth the sphere of action of the planet venus and the nature of the vegetable world. and jehovah tzabaoth is a god of hosts and of armies, of triumph and of victory, ruling the universe in justice and etemity. and its archangel hanial is the prince of love and harmony, and the name of the order of angels is elohim or gods who are also cal

ter a certain great transfiguration, that the work of wisdom may continue and that the grace and sanctification of the holy and glorious zion may be communicated to the zion which is on earth, wherefore the worlds rejoice together and are fulfilled in all completion, i beseech you to join with me in my intention, and to rabfy in your hearts, the solemn and sacramental words by which i assume this external and visible temple of the stella matutina into the house not made by hands, builded of lively stones- the company of the adepts. and it is so assumed accordingly. second cum potestate et gloria. third amen <252> the chiefs are seated. chief fratres et sorores of the roseae rubeae et aureae crucis. we know that the mystic temple, which was erected of old by wisdom, as a witness of the myst

RITUEL ET DOGME DE LA HAUTE MAGIE BY ELIPHAS LEVI PART I

ents, and such cases are innumerable at the present day. a saintly monk who has devoted himself to the service of the insane, brother hilarion tissot, has succeeded, after long experience and incessant practice, in curing a number of patients by unconsciously using the magnetism of paracelsus. he attributes most of his cases either to disorder of the subjects' will or to the perverse influence of external wills; he regards all crimes as acts of madness and would treat the wicked as diseased, instead of exasperating and making them incurable, under the pretence of punishing them. what space of time must still elapse ere poor brother hilarion tissot shall be hailed as a man of genius! and how many serious men, when they read this chapter, will say that tissot and myself should treat one anot

RITUEL ET DOGME DE LA HAUTE MAGIE BY ELIPHAS LEVI PART II

ions 15 the purification of the magus consists in the renunciation of coarse enjoyments, in a temperate and vegetarian diet, in abstinence from intoxicating drink, and in regulating the hours of sleep. this preparation has been imposed and represented in all forms of worship by a period of penitence and trials preceding the symbolical feasts of life-renewal. as already stated, the most scrupulous external cleanliness must be observed: the poorest person can find spring water. all clothes, furniture and vessels made use of must be also washed carefully, whether by ourselves or others. all dirt is evidence of negligence, and negligence is deadly in magic. the atmosphere must be purified at rising and retiring with a perfume composed of the juice of laurels, salt, camphor, white resin and sul

onal, that is, subject to the fatalities of its own influences. for this cause it has been proscribed by sages, who declare it the enemy of reason. are they to be envied or commiserated for thus condemning, doubtless without understanding, the most alluring of miscreants? all that can be said is that when they spoke thus, either they had not yet loved or else they loved no longer. things that are external are for us what our word internal makes them. to believe that we are happy is to be happy; whatsoever we esteem becomes precious in proportion to the estimation itself: this is the sense in which we can say that magic changes the nature of things. the metamorphoses of ovid are true, but they are allegorical, like the golden ass of rare apuleius. the life of beings is a progressive transfo

rocal affection, or at least real goodwill, must exist between doctor and patient. syrups and juleps have very little inherent virtue; they are what they become through the mutual opinion of operator and subject; hence homeopathic medicine dispenses with them and no serious inconvenience follows. oil and wine, combined with salt or camphor, are sufficient for the healing of all wounds and for all external frictions or soothing applications. oil and the thaumaturge 121 wine are the chief medicaments of gospel tradition. they formed the balm of the good samaritan, and in the apocalypse. when describing the last plagues. the prophet prays the avenging powers to spare these substances, that is, to leave a hope and a remedy for so many wounds. what we term extreme unction was the pure and simpl

RUBY TABLET OF SET

as as much magical as it was rational. whereas the egyptian political system was strongly centralized and monarchic, the earliest mesopotamian cultures tended to be localized and democratic, with kings or military leaders being selected by elders when emergencies arose. the transcultural "binding force" was religious tradition. permanent monarchies are assumed to have arisen because of increasing external threats to local tribes, coupled with ambition by would-be dynastic founders. in mesopotamia the role of the city-state king was similar to that of the egyptian pharaoh, except that the king was responsible to the gods for the running of the kingdom, and himself was not considered one of them [fewer than 20 mesopotamian kings between 2300 and 1500 bce laid claim to personal divinity "subs

y through interaction with other humans, and it is natural for him to do so. the existence of the state is thus conceptually prior to individualism. a political environment makes possible language, ordered communication, and knowledge. the goal of the state is the "general well-being "the best way of life, for individuals as well as states, is the life of goodness duly equipped with the amount of external and bodily goods, which will make it possible to share in the activities of goodness" only in a state with an ideal constitution are the "good man" and the "good citizen" identical. otherwise there is conflict, forced choice, and ongoing tension between the two. aristotle postulates right and wrong kinds of authority: right is rule in the common interest, and wrong is rule in the interest

t inappropriate names of spiritual and temporal jurisdiction, intimating that the former species has reference to the life of the soul, while the latter relates to matters of the present life, not only to food and clothing, but to the enacting of laws which require a man to live among his fellows purely, honorably, and moderately. the former has its seat within the soul; the latter only regulates external conduct. we call the one the spiritual, the other the temporal kingdom" calvin avoided prescribing the best form of government, feeling that this is a [question for secular authorities to decide. luther considered collective governments to magnify human corruption, hence he favored monarchies. against catholicism luther and calvin argued the autonomy of the state under god. against radica

to control them and not to be controlled by them. i wish recognition by them; i do not wish to recognize them in return. thus there comes into being the political "master/slave relationship" the next step in the dialectic involves a personal internalization of the master/slave relationship, as exemplified in hellenistic stoicism and skepticism. the inconsistency this produces between internal and external life goes on to produce the rages and hypocrisies of medieval christianity. in the reformation the internal is seen as relevant to, and in command of the external. there is still the problem of conflict between individual wills, which, if undisciplined through organization and government, would run wild in anarchy. since any institution whatever is antagonistic to the abstract self-consci

nalysis of them. moreover a form is not a static concept] classification: v2- 102- 16 author: michael a. aquino vi date: october 1, xix revision: january 1, xxiv html revision: oct 13, 1997 ce subject: philosophy reading list: 16a, 16b, 16c nietzsche's attack on hegel and plato leaves his man in a very "naked" and self-dependent position. he has no gods, no values, no progressive history. nothing external to help him. thus disillusioned, he is strongly tempted to abandon all aspirations and live only for selfgratification and comfort. this is nietzsche's "last man" he seeks neither power nor social inequalities; he wants society "leveled. everyone the same"`we have invented happiness' say the last men, and they blink [nietzsche considered marx to be the prophet of the "last man" ideology]

sman in the position of having to continuously violate the absolute standards of component arts for the sake of his own art. the sphinx: i suppose plato would argue that the ideal standards of the component arts would include consideration for the proper level of those arts within the community as a whole. the chimaera: that still begs the question. the posture of the community must change as its external environment changes. therefore the component arts will be subject to continuous revision of their levels of activity and emphasis. they become factors relative to the community, just as the community becomes a factor relative to its external environment. q.e.d. the sphinx: so plato's definition of statesmanship is valid only if both that art and the subordinate arts are assumed to be vari

a more existential epistemology, and judge as existentially authentic those philosophies and religions which are life-affirming rather than life-denying, the existential authenticity of the setian philosophy is more than apparent. for the setian philosophy places a supreme value upon individual existence, affirming that existence, rather than denying it by adopting as its highest value something external to it, and placing ethical responsibility and the responsibility for self-validation upon the individual. bibliography. aquino, michael a, the book of coming forth by night. san francisco: temple of set. aquino, the diabolicon. san francisco: temple of set. aquino, the church of satan. san francisco: temple of set, 1983 c.e. aquino, the crystal tablet of set. san francisco, temple of set

SABBATIC KABALA OF THE CROOKED PATH

is known as the signs of tzab-azoth. even if spares alphabet is completely workable for whomever adept attempting to pursue a magical procedure the goal should be to construct such grammatical alignments with the spirits through the intimate relation developed through the mysterious in the 2nd cell and further. in the previous cell the adept enters a magic zone where the godforms are treated more external, in this cell he calls them forth in a syncretstic alignment. the construction of god-names through different methods is nescessary (p. 174- 176. the emotional intensity is the source of creation in this cell and the symbolism of the hand is employed in it as well "from the one star all other shines" the text says and it hints towards the pentalpha as formed by the five fingers on the han

p. 208-223) cell 5 being the letters of the 6th and 17th aat of the sacred alphabet. every star within is the seed of a star without this cell tells about the secrets of the pentagram and how it works as the cosmic unifier between the cosmomatrix. it continues the voyage started in the previous cell and discusses the optical path of mediation between the summoner and the summond. the union of the external and the internal shreds of gnosis that meets in the transmuted vessel. in this process, where the summoner becomes the summoned and the hunter the hunted the importance of the fetisches are introduced. this refers to the physical presentation of objects of power. we can among these include the common weapons of the warrior of the noble arte, colours, banners and signs are other highly phy

will be performed in such occasion and the mage who strives to reach the highest ladders will gladly forsake all for the sake of naught! the joining of the adversary within the mage constitutes the hierophant, the high priest of the ages. the mouth peh is connected to mars and the power of the tower in the arcane of the tarot. this is significant due to the disruptive nature of the joining of the external within the internal in these kinds of operations. mysteries connected to the luchiferian gnosis are inherent and implicit in this cell and will blossom into full flower in the forthcoming cells (p. 233-236p. 237-238) the sabbatic kabala displays a formulae for eroto-manic behaviour on behalf of the high priest towards the use of the tower as the external and therefore aggressive component

es and totemic spirits. working with these kind of deities will often result in either the traditional waning of life -force or even worse that you enter secret priesthoods that meet in dark cellars where the genii of commandment will force you to drink from the rod of fire in your un-natural search for disgracing your flesh and mouth and hand to the work of the backward wand. this can accomplish external changes and the formation of the perverse manifesting in the outer. this kind of obsession are reflected in the weird cloaks of the priest of these congregations and their vampyric drift towards drinking constantly from the rod of fire to quench their unnatural thirst for the light they believe to be found in churches formed as seedy dungeons. this will almost always be the case if the no

SALMANRUSHDIE THESATANICVERSES

t like a toad_ by eve's ear in eden, using his wiles "to reach/the organs of her fancy, and with them forge/illusions as he list, phantasms and dreams, had in fact been planted in his head by that same ambiguous creature, that upstairs-downstairs thing, who had confronted him in alleluia's boudoir, and awoken him from his long waking sleep- then rekha, too, was perhaps an emissary of this god, an external, divine antagonist and not an inner, guilt-produced shade; one sent to wrestle with him and make him whole again. his nose, leaking blood, began to throb painfully. he had never been able to tolerate pain "always a cry-baby" rekha laughed in his face. shaitan had understood more _lives there who loves his pain _who would not,finding way, break loose from hell _though thither doomed? thou

could be guttural and high, who insulted and ingratiated, who was both insistent and shy, who was prosaic- yes- and versifying, too- and now, at last, gibreel farishta recognizes for the first time that the adversary has not simply adopted chamcha's features as a disguise- nor is this any case of paranormal possession, of body-snatching by an invader up from hell; that, in short, the evil is not external to saladin, but springs from some recess of his own true nature, that it has been spreading through his selfhood like a cancer, erasing what was good in him, wiping out his spirit- and doing so with many deceptive feints and dodges, seeming at times to recede; while, in fact, during the illusion of remission, under cover of it, so to speak, it continued perniciously to spread- and now, no

SAPPHIRE TABLE OF SET MAIN

aleister crowley. let me cite the key descriptive passages concerning a master of the temple (8=[3] of the a:.a. from magick in theory and practice "the essential attainment is the perfect annihilation of that personality which limits and oppresses his true self. the magister templi is preeminently the master of mysticism, that is, his understanding is entirely free from internal contradiction or external obscurity; his work is to comprehend the existing universe in accordance with his own mind" when discussing the grade below (8=[3, that of adeptus exemptus (7=[4, crowley states "he will have attained all but the supreme summits of meditation, and should be already prepared to perceive that the only possible course for him is to devote himself utterly to helping his fellow creatures. to a

tten) better natures, long to improve themselves, there is a great hunger for such "initiations- they are as popular as that perennial best-seller, toilet paper printed to look money. and certainly they are as valuable. i would like to discuss initiation as seen from a left-and path perspective. the left hand path is the path of nonunion. our right hand path brothers and sisters look for patterns external to themselves to harmonize with- be it god, goddess, or dialectical materialism. we look for existent but underdeveloped patterns of the divine within our own experience to bring forth to create a unique harmony within ourselves and our world. our path is burdened by strife, false pride, and true anguish of not knowing what to do- and rewarded by love, personal victories, mindful cooperat

SAPPHIRE TABLET OF SET

aleister crowley. let me cite the key descriptive passages concerning a master of the temple (8=[3] of the a:.a. from magick in theory and practice "the essential attainment is the perfect annihilation of that personality which limits and oppresses his true self. the magister templi is preeminently the master of mysticism, that is, his understanding is entirely free from internal contradiction or external obscurity; his work is to comprehend the existing universe in accordance with his own mind" when discussing the grade below (8=[3, that of adeptus exemptus (7=[4, crowley states "he will have attained all but the supreme summits of meditation, and should be already prepared to perceive that the only possible course for him is to devote himself utterly to helping his fellow creatures. to a

tten) better natures, long to improve themselves, there is a great hunger for such "initiations- they are as popular as that perennial best-seller, toilet paper printed to look money. and certainly they are as valuable. i would like to discuss initiation as seen from a left-and path perspective. the left hand path is the path of nonunion. our right hand path brothers and sisters look for patterns external to themselves to harmonize with- be it god, goddess, or dialectical materialism. we look for existent but underdeveloped patterns of the divine within our own experience to bring forth to create a unique harmony within ourselves and our world. our path is burdened by strife, false pride, and true anguish of not knowing what to do- and rewarded by love, personal victories, mindful cooperat

SATANIC BIBLE

upon which curses are written are burned in the flame of the white candle. bell the shattering effect of the bell is used to mark both the beginning and the end of the ritual. the priest rings the bell nine times, turning counter clockwise and directing the tolling towards the four cardinal points of the compass. this is done once at the beginning of the ritual to clear and purify the air of all external sounds, and once again at the end of the ritual to intensify the working and act as a pollutionary indicating finality. the tonal quality of the bell used should be loud and penetrating, rather than soft and tinkling. chalice in satanic ritual the chalice or goblet used represents the chalice of ecstasy. ideally, the chalice should be made of silver, but if a silver chalice can not be obt

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

fence and the maintenance of the laws against euthanasia are all examples of the (generally unconscious) influence of society upon the individual. it is for these reasons and many more besides that the satanist seeks to find liberation by utilising ritual procedures which also, if effective enough, release large amounts of psychical energy which can then be directed towards specific goals be they external or internal of the practitioner. magic in this context is defined in two ways, largely dependant upon the way the word is spelt. traditionally magic has been spelt 'magic, the definition of which is generally understood to mean causing changes in the world or the individual's consciousness in accordance with the individuals will using psychical or occult forces. the second spelling of mag

s actions, thoughts and feelings. the individual, having successfully passed through the first stage of initiation, as symbolised by the initiation ritual, must then undergo such further development and it is this development that is reflective of a true initiation, not simply satanic but of any religious, occult or mystical path. it is therefore unfortunate that great emphasis is placed upon the external form of initiation together with the exaggerated interpretations of blasphemy, sacrifice and sexual depravity whilst little emphasis is placed upon an understanding of the internal form of initiation. this internal initiation has also been likened to the process of rebirth. yet this rebirth is an internal one, which is not simply reduceable to a change of mind but also involves the develo

ession is therefore inevitably sublimated in numerous ways. accordingly some individuals may sublimate the sexual energy in such a manner that they orientate towards sexual criminality. the role of the satanic orgy is therefore to indulge and delight in sexual congress in whatever manner the individual desires. the orgy takes place, according to the tradition of the order of nine angles, after an external magical ritual, the black mass being one of the more common. the second function of sex within the orgiastic sphere is that concerning the direction of the energies raised through unrestrained sexual indulgence. with the inclusion of an orgiastic element within traditional satanic rites, the energy that the ritual would have produced is naturally expanded to include the sexual energy whic

eater esoteric knowledge(e.g. aeonic magick) and part in techniques or methods or create a new individual. the satanist effectively learns to play at being god. since satanism, as described above, involves theindividual questing to become like satan, it is relevant to consider who and what satan is. satan is the prince of darkness- master of all that is hidden or secret, both within ourselves and external to ourselves. he is the ruler of this world- the force behind its evolutionary change; the 'fire' of life. he is lord of life- of all the sensual delights and pleasures. he is also 'evil' or 'dark' or 'sinister- merciless, ruthless, master of death. he can and does promote suffering, misery, death. but all these things are impersonal- they are natural consequences of life, of change and e

chieve, esoteric knowledge, experience of the `forbidden, of the pleasures of living- and they are also those which change others and the world and which thus can and do bring suffering, misery, death: which are, in short, evil. furthermore, satan is a real being- he is not simplya symbol, archetypal or otherwise, of certain natural forces or energies. he has life, exists- causes things to occur- external to our own, individual psyche. that is, our individual wills, or even our individual magick, cannot control him [as the softee imitation satanists like to believe. however, this 'life' is not 'human- it is not bound by a body or even by our causal time and space. expressed esoterically, it is acausal. satan, however, is not alone- that is, he is not the only dark, sinister being who affec

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

nduism, islam, and local beliefs and practices. others believe that sikhism developed as a kind of purification or renewal of hinduism. many sikhs, however, see their religion as unique and reject the view that it was derived from hinduism or islam. sikhism s founder was sri guru nanak dev ji (1469 1539 (guru means teacher or leader) guru nanak preached that inner beliefs were more important than external forms of worship. accordingly, he rejected many of the beliefs and practices of the hindus who surrounded him, as well as what he saw as the intolerance of indian muslims. he opposed the caste system of hindus, which ranked people by social class, and any form of idol worship, or the worship of objects as gods. he adopted the monotheism (belief in one supreme god) of islam and emphasized

tion) sects and schisms the majority of sikhs practice orthodox, or traditional, sikhism and follow the faith s basic beliefs and practices. however, a number of smaller sects, or groups, exist. these sects are not recognized by orthodox sikhs. guru nanak, the founder of sikhism, taught that all people are equal, regardless of their differences. he placed greater emphasis on inner beliefs than on external rituals of worship. arkreligion.com/ alamy. world religions: almanac 425 sikhism one sect is the udasis, founded by nanak s son, baba sri chand (1494 1629. this is a small group of holy men who are celibate (do not have sex) and live naked or wear a yellow robe. like hindu sanyassins, or holy men, they beg for alms (money) and food with a begging bowl, and they have been active as mission

, endless are those who speak them. endless are his actions, endless are his gifts. endless is his vision, endless is his hearing. sikhism emerged in the punjab region of what is now india and pakistan in the fifteenth century. the founder of sikhism was sri guru nanak dev ji (1449 1538, who was born in an area of the punjab that is now part of pakistan. from an early age, he came to believe that external forms of worship were not as important as inner beliefs. he rejected many of the beliefs and practices of the hindus who surrounded him, as well as that of muslims. at one time guru nanak famously proclaimed, there is no hindu, there is no muslim. at the city of sultanpur in india he had a revelation instructing him to preach about paths to enlightenment and to god. he opposed the caste s

? why is the face turned toward the sky in prayer? why are there so many images in the catholic church? why are there so many images in the minds of protestants when they pray? my brethren, we can no more think about anything without a mental image than we can live without breathing by the law of association the material image calls up the mental idea and vice versa. this is why the hindu uses an external symbol when he worships. he will tell you, it helps to keep his mind fixed on the being to whom he prays. as we find that somehow or other, by the laws of our mental constitution, we have to associate our ideas of infinity with the image of the blue sky, or of the sea, so we naturally connect our idea of holiness with the image of a church, a mosque, or a cross. the hindus have associated

eightfold path promote mental and physical discipline and release from earthly passions. a key theme that runs through the dhammapada, suggested in the excerpts included here, is the idea that the human mind is not somehow a by-product of the physical universe. rather, according to the buddha, mind comes before all that exists. the destruction of the body is not the end of existence; instead, the external world is a creation of the mind. but the buddha also points out that the mind is unstable and flighty, or inconsistent. it is also fickle, meaning changeable and indecisive; sometimes it thrashes around like a fish taken out of the water. it is unstable and apt to wander. it is fearful and sometimes tempted to follow evil, represented in the excerpts here as mara, who tried to tempt the b

the full development and full possession of their faculties. the history of religions, of the birth, grandeur, and the decline of the gods who had succeeded one another in human belief, is nothing, therefore, but the development of the collective intelligence and conscience of mankind. as fast as they discovered, in the course of their historically-progressive advance, either in themselves or in external nature, a quality, or even any great defect whatever, they attributed it to their gods, after having exaggerated and enlarged it beyond measure, after the manner of children, by an act of their religious fancy. the idea of god implies the abdication of human reason and justice; it is the most decisive negation of human liberty, and necessarily ends in the enslavement of mankind, both in t

SEVEN SHADES OF SOLITUDE

ghosts of our own making, how may we seek the good counsel of the spirits and gods which partake, in equal measure to ourselves, in the all-oneliness of existence? like a child, first gazing into a looking-glass, perplexed at the mimicking twin who dances and gestures- and lives- on the other side, we often mistake the reflections of our own spiritual condition for a truthful understanding of an external world around us, misunderstanding the lessons which the masquerade of solitude brings before us. how often we make masks and costumes for our gods in our own likenesses; how often we paint the hosts of heaven with our own shadow-play, joining star unto star, belief unto belief, in configurations born wholly of our own affinities. indeed, there are veils upon veils which reveal to us our o

chblood. it is the luciferian bone-charm of wisdom that moves upstream against the current of all-that-is: the power of the void in constant becoming as the flesh of the initiate. the hermitage of seth resides under the patronage of the elder gods, the gods that were before the mortal gods of mortal men. the gift of seth is secret- 000- we may conclude by summarising three main views of solitude: external, internal, and secret. the external view of solitude is that arising from physical isolation, that is, from the seclusion of the self from all others. in this view one is deemed alone in terms of external referents. by virtue of external solitude the practitioner dwells apart from the company of man and woman, and is thus able to focus all intent in such deeds as are needful of quiescence

al referents. by virtue of external solitude the practitioner dwells apart from the company of man and woman, and is thus able to focus all intent in such deeds as are needful of quiescence, introspection, and outer tranquillity. in nomine abilo. the internal view of solitude is that arising from initiatic isolation, that is, from the realisation of the unique autonomy of the self, independent of external factors. in this view one is deemed alone in terms of internal referents, in that one has attained to an inner solitude which functions irrespective of the presence or absence of others. by virtue of internal solitude the practitioner may dwell alone or in the presence of man and woman, he may partake in praxes of an individual or collective nature without bias or compromise; all may serv

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

ater and let stand for about 12 hours. this process is best for preserving the most volatile ingredients. when ready, strain into a clean jar and dose the same as tea. essences when preserving the essential oil of certain plants, simply press out the oil and preserve in a pint of alcohol. this is important when the plants in question are only harvestable once a year. dose as a tincture. herbs for external use poultices: collect necessary plant matter and cut, chop, and mash into a paste. heat the paste and place in a cloth, then place the poultice on the affected area. add warm water to cloth to keep the poultice warm. if using an irritant such as a mustard plaster, be sure to rinse the area with water or chamomile tea to soothe the skin when poultice is removed. ointments: add the process

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

53 as a work of imagination "zanoni" ranks, perhaps, amongst the highest of my prose fictions. in the poem of "king arthur" published many years afterwards, i have taken up an analogous design, in the contemplation of our positive life through a spiritual medium; and i have enforced, through a far wider development, and, i believe, with more complete and enduring success, that harmony between the external events which are all that the superficial behold on the surface of human affairs, and the subtle and intellectual agencies which in reality influence the conduct of individuals, and shape out the destinies of the world. as man has two lives, that of action and that of thought, so i conceive that work to be the truest representation of humanity which faithfully delineates both, and opens s

ai epi ti, mete eso suntreche mete sunizane, alla photi lampetai, o ten aletheian opa ten panton, kai ten en aute. marc. ant, lib. 2. the sense of which beautiful sentence of the old philosophy, which, as bayle well observes, in his article on cornelius agrippa, the modern quietists have (however impotently) sought to imitate, is to the effect that 'the sphere of the soul is luminous when nothing external has contact with the soul itself; but when lit by its own light, it sees the truth of all things and the truth centred in itself, why descendest thou from thy sphere, why from the eternal, starlike, and passionless serene, shrinkest thou back to the mists of the dark sarcophagus? how long, too austerely taught that companionship with the things that die brings with it but sorrow in its sw

e poor actress. might not viola and the mystic be in league with each other? might not all this jargon of prophecy and menace be but artifices to dupe him? he felt an unjust resentment towards viola at having secured such an ally. but with that resentment was mingled a natural jealousy. zanoni threatened him with rivalry. zanoni, who, whatever his character or his arts, possessed at least all the external attributes that dazzle and command. impatient of his own doubts, he plunged into the society of such acquaintances as he had made at naples chiefly artists, like himself, men of letters, and the rich commercialists, who were already vying with the splendour, though debarred from the privileges, of the nobles. from these he heard much of zanoni, already with them, as with the idler classes

disturbed from their slumbers. no marks of human violence were on the bodies of the dead. they died, and made no sign. from that moment zanoni's house nay, the whole vicinity was sacred. the neighbouring villages, rejoiced to be delivered from a scourge, regarded the stranger as one whom the pagiana (or virgin) held under her especial protection. in truth, the lively greeks around, facile to all external impressions, and struck with the singular and majestic beauty of the man who knew their language as a native, whose voice often cheered them in their humble sorrows, and whose hand was never closed to their wants, long after he had left their shore preserved his memory by grateful traditions, and still point to the lofty platanus beneath which they had often seen him seated, alone and tho

i who left open the book that thou couldst not read without violating my command. well, thou hast seen what awaits thee at the threshold of knowledge. thou hast confronted the first foe that menaces him whom the senses yet grasp and inthrall. dost thou wonder that i close upon thee the gates forever? dost thou not comprehend, at last, that it needs a soul tempered and purified and raised, not by external spells, but by its own sublimity and valour, to pass the threshold and disdain the foe? wretch! all my silence avails nothing for the rash, for the sensual, for him who desires our secrets but to pollute them to gross enjoyments and selfish vice. how have the imposters and sorcerers of the earlier times perished by their very attempt to penetrate the mysteries that should purify, and not

t, all space might be annihilated, and while the body stood heavy and solid here, as a deserted tomb, the freed idea might wander from star to star, if such discoveries became in truth their own, the sublimest luxury of their knowledge was but this, to wonder, to venerate, and adore! for, as one not unlearned in these high matters has expressed it 'there is a principle of the soul superior to all external nature, and through this principle we are capable of surpassing the order and systems of the world, and participating the immortal life and the energy of the sublime celestials. when the soul is elevated to natures above itself, it deserts the order to which it is awhile compelled, and by a religious magnetism is attracted to another and a loftier, with which it blends and mingles (from i

SIR WALLIS BUDGE EGYPTIAN MAGIC

ted in much the same way as a human body after death, in order that it might enjoy immortality. these views seem strange, no doubt, to us when judged by modern ideas, but they formed an integral part of the religious beliefs of the egyptians, from the earliest to the latest times. what is remarkable, however, is the fact that, in spite of invasions, and foreign wars, and internal dissensions, and external influences of all kinds, the egyptians clung to their gods and the sometimes childish and illogical methods which they adopted in serving them with a conservatism and zeal which have earned for them the reputation of being at once the most religious and most superstitious nation of p. 234 antiquity. whatever literary treasures may be brought to light in the future as the result of excavat

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

of other gnostic texts from the semi-jewish sect of the mandaeans unleashed a further set of studies, of which the more valuable are perhaps those of a.loisy, such as his birth of the christian religion.6 many of these studies suffered from the unfortunate but unavoidable lack of sources and even more perhaps from the attempt to derive the inner significance of the process they described from the external evidence, which involved them in all sorts of excesses. steiner s approach was just the opposite. he recognized a spiritual 6. r. reitzenstein, das iranische erl sungsmysterium, bonn, 1921; hugo rahner, greek myth and christian mystery, london, 1963; s. angus, the mystery religions and christianity (with a new foreword by t. h. gaster, new york, 1966; a. loisy, the birth of the christian

s an intrinsically religious character. it serves to bring the act of knowing into connection with the highest aspirations of human feeling and only when it fulfills human desire completely does it rank, for plato, as certain knowledge. it is then no longer representational or picture-making knowledge: it is an achieved reality of life. knowledge according to plato is a higher humanity within the external human form, the essence, of whom the personal self is nothing more than a secondary image. within human beings themselves is born the transcendent, 58 christianity as mystical fact macrocosmic man. and this brings us once more into the terrain of the mystery-cults and their secret teachings, given a new form of expression in the platonic philosophy. we know of this secret doctrine from th

es? she must certainly be more than a poetic fiction. no actual wise woman on the perceptible plane could have woken the daimon in his soul, however, since the power of awakening lies in the soul itself. it is in socrates own soul in fact that we must look for this wise woman. at the same time there must be some reason why the one who raises the daimon in the soul into full reality should take on external, actual existence. it is because this power does not work as do the forces that are inherent in and native to the life of the soul itself. evidently it is the soul-force that precedes the coming of wisdom that socrates represents with the figure of a wise woman: the mother-principle, which gives birth to wisdom, the son of god, the logos. the woman stands for the power that is active unco

res of psychological events, at that. this spiritual reality is not something that the soul experiences as confined to itself. it is rather released from itself to take part in a cosmic event. the reality of the myths is enacted not within but outside the soul. platonic philosophy is closely related to greek myth, just as mysteriosophy is close to myth. once begotten, the gods were the objects of external religious devotion. the story of their genesis was kept as a secret belonging to the mysteries. we can hardly be surprised that it was considered dangerous to betray the mysteries, for it meant betraying the way the public divinities came into being. to those who understand it rightly this is salutary knowledge, but destructive to those who do not. chapter 4 myth and mysteriosophy the str

the content of the myth are not invented symbols for abstract truths. they are actual experiences in the soul of the initiates. the initiates in the mysteries experienced these images with spiritual organs of perception, as ordinary people experienced the impressions of their eyes and ears. just as such impressions are nothing in themselves but must be evoked in perception through contact with an external object, so are the mythological images nothing unless they are activated by spiritual facts; the difference is only that in sense-perception a person is outside the objects, whereas the mythological images can only be a real experience when a person stands within the spiritual processes to which they correspond. and that means, as the ancient mystai knew, going through an initiation. the

iness and the awakening of the eternal in the soul. odysseus feat must be presumed to achieve this, and his experiences thus take on a profounder significance, just as did those of heracles; they become a description of something that does not belong to the world of sense perception, but rather to the inner development of the soul. that is why the narrative course of the odyssey is not adapted to external events, but the hero voyages in enchanted ships, and geographical distances are handled in the most arbitrary fashion; the real and perceptible are not the point. it is easy to understand why, if the outward 80 christianity as mystical fact events are narrated in order to clothe in pictures a spiritual process. the poet himself says in the opening invocation that his poem treats of the se

veal the accidents of biography, but rather to show the typical features, defined by mysteriosophy for all ages to come. the legend of the buddha is no more a biography in the ordinary sense than the gospels are supposed to be such a biography of christ jesus. neither is concerned with contingent events, but rather with the prototypical life of a world-redeemer. the model for both accounts is not external, physical happenings but the traditional teachings of the mysteries. for those who recognize their divine nature, the buddha and jesus are essentially initiates; 93 their lives are raised above everything transitory, and what is known about the nature of the initiated must be applicable to them. the contingencies of their lives are not narrated, but one says of them in the beginning was t

SZYMANSKI GREG SEARCHING FOR THE ILLUMINATI DEEP WITHIN THE BOWELS OF THE VATICAN

well the first time, so she would. she or he would get shocked. that was called, because the group very much uses what they call positive and negative reinforcement. okay? if a child did not do it perfectly the first time, they are shocked. that's the negative reinforcement. then i would say "do it again" they would show me the behavior. now at this point we start associating the behavior with an external stimulus or cue, too. now a lot of times a child. if this is a behavior, though, that we want associated with a specific code, the child will often then traumatize very heavily first, to create a fragmentation in their personality. then the behavior and the associated cue are given. you might hear a tone, like "ding ding ding [i say "all right, i want you to do this" ding ding ding. the c

TECHNICIANS GUIDE TO THE LEFT HAND PATH

ith a way to practice effective magical ritual. what you will find is a model of magical theory whose purpose is to aid he or she in creating their very own spiritual independence. the platen and model used here is resonance. this platen will be discussed in greater detail, and its individual parts shown to be a practical magical formula for changing oneself. also it is a formula for changing the external world in which that above mentioned self lives within. when talking about magic we are really talking about non-scientific (although there can be some overlap) methods to create changes within two very clear cut human environments. the first of these is the world of your own thought, emotions and understanding- your personal inner world. the second of these is the world outside of your ow

and augmentation are the specific principle forms of the generalized concept of expansion and retraction. in the quest for evolutionary consciousness distillation is the functional process that leads inwards or retracts a consciousness of the inner reality within the individual. the process of augmentation, or expansion is the aspect of consciousness that leads out from oneself impacting upon the external reality of the individual. synthesis occurs when there exists a formulaic convention that allows the individual to prescribe upon them self the contents of these two movements in such a manner as they influence each other towards a single goal. this idea of a formula is of vital importance, for it is the formula that prescribes the manner in which the process of future vision are achieved

cription into time that extends a specific key of transformative knowledge. finally, a word about the psychology of initiation let it be understood that initiation entails a great deal of psychological process, the intent of which is to manufacture synthetically constructed perspectives of choice (will. these outlooks of both the subjective (internal processes of consciousness) and the objective (external result of consciousness) are the inherent rules of a form that will shape this initiated vision. the ability to see what others do not within the same environment is your key to power. to "do (to accomplish the individual's true will) results from being able to see. it is only through sight that you see what needs to be done, and it is through the will that the choices to do are made. the

degree it is useful for the development of the individual. expansion is a movement away from a point. the first point you will move away from is the cognitive platform that has impacted you by the order/beliefs/icons and affinities of society, culture and genetics. this is the first step, subsequent understandings will be built upon what you begin to create from this "clean slate" of internal and external experience. the state of man as he is, is not to "do. you cannot change without "doing. to "do" results from becoming aware and realizing something needs to be done on a personal level and then acting. this is the key, this is the path. the left hand path has nothing to offer to those who are satisfied. this is the essential condition necessary for starting the alchemical procedure. an ec

n is the magical link between the magus and his/her utterance. resonance, magi and aeons i would to briefly touch upon the significance of resonance as a mechanism that distributes information relevant to the word and works of the magus. the first step in understanding this process is assimilating a technical understanding of resonance. the second step is to observe within oneself, and within the external environment outside of the self, these technical underpinnings at work. thirdly, this knowledge and observation of resonant activity needs to be utilized in order to create strategies for an initiatory approach. the goal is to create new manners in which to manipulate the environment that the individual self interacts within. it is toward these ends that i describe in great detail the pur

e participation within these activities is to create a separation from god or those aspects of the universe that seek unity and empathy with its oneness. without the word and its formula there is only an accumulation of information whose direction is limited itself solely to the facts. in magical proxemics the transformation of the self is approached by understanding the elements that compose the external, and internal environments of the individual. what this involves is some knowledge of human psychology, self evaluation and focus, of systems, and of proxemics. these elements are purposefully rearranged in differing levels of influence creating different lenses to view the dynamics of these environments. however, the starting point is that central focus provided by the word and its formu

th common being; the birthed and socialized sense of self. this provides the baseline from which we can observe and note the qualities of divergence. the birthed sense of self is what we are born with. it is the common consciousness of human beings. it is the first person perspective of what is within, and what is outside of the body that houses ones sense of self. the self and the body, even the external world outside the body, seem as one, are as one in the birthed self. it is an existence which asks no questions of itself, for logically it cannot. as one integrated component, it cannot separate and synchronize itself in order to see the question. however, one cannot think of this as a defect of any sort, or fault in the mechanism of consciousness. it is merely a condition of consciousne

TELESMATA AND FLASHING TABLETS

a. a divination is required to avoid such karmic pitfalls. 2. let the adept remember, that which often is of great aid on a mundane level can pose a threat or hindrance on a spiritual level. a talisman attracts strong and potent elemental forms, that if misused or misunderstood, can be spiritually damaging. 3. let the adept isolate him/herself from anyone that he/she is making a talisman for. all external influences such as hate, love, worry, etc. should be banished. work in silence. 4. in addition to the physical telesmata, make certain that you are in harmony with the proper forces and the end result you wish to produce. 5. before any consecration work can commence, the l.b.r.p. and the b.r.h. must be performed to clear out the area. in addition, the room should be clean and free of dist

TEXE MARRS CODEX MAGICA SECRET SIGNS MYSTERIOUS SYMBOLS AND HIDDEN CODES OF THE ILLUMINATI

he topic of the elite's obsession with secrecy in chapter one. in the following sections and pages of this present chapter, we will look at the remaining 12 keys. we begin with the illuminati's employment of magic to accomplish their ends. magic magic is defined in the new encyclopedia brittanica as "ritual performance or activity believed to influence human or natural events through access to an external mystical force beyond the ordinary human sphere."3 this is an exceptionally accurate description of what magic is and reveals to us exactly why the illuminati consider magic of such extraordinary importance in the accomplishment of their aims. that magic is an occult activity is also indicated in the new encyclopedia brittanica. so we are not talking here about magicians playing parlor tr

ned way or intended manner. magic happens! is a popular slogan among witches, occultists, and illuminists things change, reality is transformed. alchemical transformation occurs. society is shaped by occult plan. however, to accomplish these aims, this shaping of society, the illuminist, as an occult practitioner, fully understands that he is accessing, as the encyclopedia definition explains "an external mystical force beyond the ordinary human sphere" now, the illuminist may imagine that he is merely accessing the "cosmic energy force" or that he is tapping into a "fourth dimension" or the "ethereal atmosphere" the megalomania and rage of the psychopaths 29 thus he may well lay claim that his magical work, or activity, is benign that it is simply white magic, good magic, the right-handed

THE BLACK LODGE

he manifestations of the universal love. in the tarot, this perception is expressed in atu xvi, the name of which is war or the blasted tower. conflict between forms of life can only occur if each of them is sufficiently self-conscious or self-sufficient to resist the other s onslaught. essentially, this self-consciousness or self-sufficiency is a form of hatred, meaning repulsion towards what is external to ourselves. in this sense, ferocity in a wild animal, or selfishness in a human being, are merely expressions of what is called the instinct of self-preservation. as incredible as it may seem, this is merely the reflection, on the emotional plane, of that consciousness of spiritual identity that thelemites call hadit. ferocity, hatred, selfishness, cruelty, perversity, malignity, are me

THE BOOK OF PLEASURE

y (freedom. for them there is no danger in negligence, there being no discrimination. for him who is conscious of the slightest differentiation there is fear. so long as there is perception of self-reproach or conscience, there is pain germinating: there is no freedom. he who believes anything he perceives or imagines, falls into sin. by believing without feeling perturbation, forgetting ideas of external and internal, he 31 regards everything as self, and is the consciousness of non-resistance, has no horizon: he is free. on seeing the star-lit eyes and rosebud mouths, the breasts and loins of beautiful women, you become lovingly attached, but if you fear, consider constantly that they are merely the charred flesh and bones of yourself after the torture. the space between the eternal and

as the duality is unity. servitude to law is the hatred of heaven. self-love only is the eternal all pleasing, by meditation on this effulgent self which is mystic joyousness. at that time of bliss, he is punctual to his imagination, in that day what happiness is his! a lusty innocent, beyond sin, without hurt! balanced by an emotion, a refraction of his ecstasy is all that he is conscious of as external.15 his vacuity causes double refraction "he" the self-effulgent lightens in the ego. beyond law and the guest at the "feast of the supersensualists" 16 he has power over life and death. 17 save by this, he is not beyond self-reproach, verily he has loosed all the trouble of the world, the murder from the lightning. self-love preventing the mind from concentration, is identity without form

uble refraction "he" the self-effulgent lightens in the ego. beyond law and the guest at the "feast of the supersensualists" 16 he has power over life and death. 17 save by this, he is not beyond self-reproach, verily he has loosed all the trouble of the world, the murder from the lightning. self-love preventing the mind from concentration, is identity without form, is no thought as such; law and external influences contained, do not affect. when that giving up all belief, reflects only its meaning, then is there purity of vision, innocence of touch, ergo, self-love. verily, verily men are born, suffer and die through their belief. ejaculation is death. self-love is preservation and life. 14: it the "neither-neither" emanates tetragrammaton of relatives, the sexes of which are evolved thro

desire, except in the object, this is attained (at the psychological time this determines itself. by non-resistance (involuntary thought and action, worry and apprehension of nonfulfilment, being transient, find no permanent abode: he desires everything. anxiety defeats the purpose, it retains and exposes the desire. conscious desire is non-attractive. the mind quiet and focussed, undisturbed by external images does not distort the sense impressions (there is no hallucination; it would end in imaginative fulfilment, but magnifies the existing desire, and joins it to the object in secret. 18: the means being simpicity, he is comparitively free to make his own qualifications and difficulties, i.e, many retirements are absurd and at once prove his incapacity, the non existence of what he set

47 48 note on the difference of magical obsession (genius) and insanity. magical obsession is that state when the mind is illuminated by sub-conscious activity evoked voluntarily by formula at our own time, etc, for inspiration. it is the condition of genius. other obsession is the "blind leading the blind" caused by quietism, known as mediumism, an opening out of the ego to (what is called) any external influence, elementals, or disembodied energy. a transmutated consciousness that is a resistance to "true" sub-conscious activity, it being a voluntary insanity, a somnambulation of the ego with "no form" or control to guide it: hence its emanations are stupid in suggestion, or memories of childhood. obsession known as or related to insanity is an experience that is dissociated from the pe

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al science. the attempts of whitehead and others to construct an approach to science that could include the experiences of people s inner lives within the framework of reality has made little impression in contemporary science, which remains rigidly devoted to the seventeenth century world machine. everything must be explained in terms of the physical action of material bodies being acted upon by external forces. but even the most rigid disciple of the materialistic religion of test tubes, chemical compounds, and mathematical formulas still cannot answer the ultimate question what lies beyond physical death? some scientists compromise because their instincts or desires prompt them to hope that life goes on, and they point to the research being done with those men and women who have survive

bly demonstrated by the zohar, and all the books of the kabbalists. in religion and immortality, g. lowes dickinson presents his view that reincarnation offers a really consoling idea that our present capacities are determined by our previous actions and that our present actions again will determine our future character. such a philosophy, dickinson observes, liberates people from the bonds of an external fate and places them in charge of their destiny: if we have formed here a beautiful relationship, it will not perish at death, but be perpetuated, albeit unconsciously, in some future life. if we have developed a faculty here, it will not be destroyed, but will be the starting point of later developments. again, if we suffer from imperfections and misfortunes, it would be consoling to bel

gifted with new powers, but mentally and morally the same individual as when clothed in flesh. that he commences from that moment a course of apparently endless progression, which is rapid just in proportion as his mental and moral faculties are cultivated when on earth. that his comparative happiness or misery will depend entirely upon himself. neither punishments nor rewards are meted out by an external power, but each one s condition is the natural and inevitable sequence of his condition here. spiritualists contend that they have proof of survival after death and the existence of an afterlife that other churches only promise on faith. many orthodox clergypersons do not deny the occurrence of genuine spiritual phenomena, but they are in sharp disagreement with spiritualists as to the so

supreme being free of all ecclesiasticisms and physical limitations. while the faithful member of the orthodox religious bodies seeks to walk the doctrinal spiritual path and obey the will of god according to accepted dogma, the mystic wishes to become one with the divine essence itself. in other words, for the conventional, unquestioning member of a religious faith, revealed truths come from an external source, such as god and his selected prophets and teachers. for the mystic, however, truth comes from the god-self within and with the union of the human mind and the divine. many mystics speak of having received cosmic consciousness, or illumination, a sense of oneness with all-that-is. in his classic study of the experience, dr. raymond bucke (1837 92) studied a number of individuals wh

med society, the first of its kind in the world, was to conduct a census of hallucinations by means of a circulated questionnaire that asked its respondents: have you ever, when believing yourself to be completely awake, had a vivid impression of seeing or being touched by a living being or inanimate object, or of hearing a voice; which impression, so far as you could discover, was not due to any external physical cause? the spr received answers from 17,000 people, 1,684 of whom answered yes. from this, the committee which was conducting the census estimated that nearly 10 percent of the population had experienced some kind of visual or auditory hallucination. those people who indicated that they had experienced some paranormal appearance or manifestation were sent forms requesting details

see the air which supports it, nor the fish the ocean in which it swims [the mystic] knows all, but think naught, perceives all, but conceives naught. in addition to the passive nature of the ecstasy, another characteristic of its content is its relative unity and the narrowness of its conscious field. to a large extent, the outside world is shut out, and the five senses are completely closed to external stimuli. every other thought, feeling, or emotion is pushed out of the mind but the idea of god and the emotions of joy and love. these fill the mind to the exclusion of nearly everything else, and are themselves blended into a single whole. the mystic does not believe god to be present; he or she feels god united with his or her soul, so that this intense awareness and its strong emotion

s of everyone present that day. other witnesses of angelic activity told heathcote stories of seeing guardian angels at hospital beds and deathbeds, ministering to the ill or manifesting to escort souls to heaven. a good number of accounts reported the appearance of majestic beings to allay people s fears, to let them know that they were not alone in dangerous or stressful situations. rather than external entities presenting themselves to provide assurance of a celestial helping hand, psychotherapist dr. susan blackmore theorizes that angel sightings are merely apparitions created by the brain in times of crisis in order to provide comfort. though she might agree with blackmore that certain angel sightings might be crisis apparitions, heathcote returns to the baptism in the church in hertf

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e of heat, like a candle. the draft from the chimney had prevented the spread of flames to other parts of the room. in a 1961 study dr. gavin thurston studied the literature of shc and came to a number of conclusions, among them: 1. that under certain conditions a body will burn in its own fat with little or no damage to surrounding objects. 2. the combustion is not spontaneous, but started by an external source of heat. 3. this has occurred where the body has been in the path of a draft up a chimney from a lighted fire. oxygenation of the flue prevents outward spread of the fire. in order to test thurston s theories, gee conducted some experiments of his own. he learned that human fat, when melted in a crucible, would only burn at a temperature somewhere near 250 degrees centigrade. howev

s given to a psychotherapist, because in the latter instance the emphasis is on the person s inner life and his or her attempts to change his or her behavior. it has been noted that patients who go to freudian psychotherapists eventually begin to incorporate freudian symbols into their dreams while patients who see jungian analysts do the same with jungian symbols. opinions on the degree to which external events influence dreams vary widely. some dream researchers contend that all dreams are the result of presleep experiences, while freudian psychoanalysts emphasize the internal determinants of dream content (i.e, one s unconscious drives and defenses. others argue that the presleep experiences of one s daily activities may be used by the unconscious, but they are not of major significance

encouraged to abandon critical thinking regarding the truth of their memory constructions. false memories, according to loftus and her research colleagues, are most often constructed by combining actual memories with the content of suggestions received from others. during such a process, individuals may experience source confusion and forget how much of the memory is valid and how much came from external sources. in march 1998, a report commissioned by the royal college of psychiatrists in england accused its own members of having destroyed innocent lives by implanting false memories by using irresponsible techniques of delving into patients childhood events. according to the report, nearly 1,000 parents stated that they had been falsely accused of sexual abuse after their adult children

esia, multiple personality, or dissociation. such a state of consciousness is induced by severe psychological stress over a period of time. it may also be brought about temporarily by accidents or psychedelic drugs. 4. relaxed consciousness, characterized by a state of minimal mental activity, passivity, and an absence of motor activity. this state of consciousness may be brought about by lack of external stimulation, such as sunbathing, floating in water, or certain drugs. 5. daydreaming, induced by boredom, social isolation, or sensory deprivation. 6. trance consciousness, induced by rapt attentiveness to a single stimulus, such as the voice of a hypnotist, one s own heartbeat, a chant, certain drugs, or tranceinducing rituals and primitive dances. the trance state is characterized by hy

at this stage successfully, it was said they would transcend conscious thought to the state of what they called the great quiescence, or the highest form of enlightenment and the goal of taoist meditation. the upanishads of india give a detailed description of the psychology of meditation as being the way to control the physical senses and actions, thereby freeing oneself from the bondage of the external world. the upanishads speak of the cultivation of a one-pointed mind through meditation as being the prelude to attaining god consciousness. kabbalistic literature and teachings, as well as biblical references to prayer and meditation throughout both the old and new testaments, cite setting self apart from the masses and going to a still, quiet place within and without as a source of myst

fy the more material sciences demand for controlled and repeatable laboratory proof. science is the art of definition; therefore, the intangible must somehow be made tangible. once we rid ourselves of the stubborn and conventional notions that man is separate t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d mysteries of the mind 173 from his universe, that external reality is separate from internal reality, and that the study of consciousness is a waste of time, the taboos against imaginative investigation in creativity, parapsychology, hypnosis, and the psychedelics will diminish, dr. stanley krippner has observed. to perceive and understand reality in its totality, we will want to utilize the insights obtained in altered states of consciousness, a

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ns had been directed by peoples from the eastern mediterranean region. phoenicians and egyptians had been seafaring people in ancient times. perhaps they had sailed across the atlantic ocean. those who believed such theories speculated that the mediterranean seafarers had directed the mayans to build pyramids, taught them hieroglyphics, and brought them social order. variations on the theme of an external influence on the ancient mayans continued to develop. instead of egyptians or phoenicians, however, it was advanced asians who first reached the mayans and taught them secrets of architecture and mathematics, written language and astronomy. or perhaps inhabitants of the legendary continent of atlantis spread their knowledge to various peoples of the world, including the mayans. excavation

THE KEY TO THE MYSTERIES

ts to measure ectoplasm, oddic force, etc. and to physically measure an essence of life have persisted to the verge of the 21st century in a strange pseudo-science. at least in the 18th and 19th centuries there was the idea of the luminous aeyther as a partial justification for this sort of thing. now it is generally considered a curiosity dependent on subjective measurement without the objective external instrumentation required by hard science. this concept has led to a vast array of quack medical theories and the loss of otherwise promising philosophies. bulwar lytton used the idea; w. reich was imprisoned for trying to cure with it. crowley lost much time over it in his later years in trying to market his amrita derivations. the future may disclose some substance here, but it tends to

THE MAGICIAN S KABBALAH

r entities of which one is the enclosure of the other. the self is one of the basic experiences of the human psyche, in that it is that to which we constantly refer our experience, both in the environment, for example "i am having a cup of tea, and in our inner world, such as "i am feeling happy" it is impossible to define these two worlds as separate except in our mundane experience, in that the external world so-called is in part, if not in totality, an experience equally generated by our own internal world. in kabbalah, this is indicated by the separation of tiphareth "self-consciousness, to malkuth by yesod, the "persona. our thoughts (hod) and emotions (netzach) constantly alter the process of yesod (ego) in acting as our interpreter of the environment such that what we perceive is in

THE MIDDLE PILLAR

s by chiah and neshamah. it may be useful to quote definitions of these two psychological principles to provide authoritative explanations as we proceed. one pupil of jung's, joan corrie, the author of abc of jung's psychology, says the following: the anima is in contact with the objects of the inner reality-the images of the collective unconscious-as the persona is in contact with the objects of external reality. the anima is an archetypalfigure that might almost be described as the precipitate of man's age-long impressions of woman-not his conscious reasoned ideas, but the unconscious inherited mould into which she is cast. the anima is a correspondence of the neshamah which is feminine and passive, representing the true spiritual vision of intuition or the imagination. here it may be in

ists. this aggregate comprises memory, will, feeling, and thinking, clustered about the ego itself, which is the central spherefive in number. its life-blood is the current of thought and perception just as the life-blood of the supernals is the libido, the current of life and energy. the jungian concept of the ego, or conscious mind, is the persona, the personality which comes into relation with external things. it is a mask. it is the individual's mode of adaptation to the world, his character as it appears to be and as he quite often himself conceives it. it is an evolved mechanism to acquire contact with the outside world, so that by means of experiences thus obtained the if, or the yechidah, may come to a self-conscious realization of its own divine powers and high nature. it is in co

ine names arouse the centers of this aura, or sphere of sensation, from their former latent condition. the effect is gradually to bring into operation the dormant and hitherto unsuspected parts of the psyche. the results of this practice evince, for one thing, an unparalleled increase of vitality and power. this induces and is succeeded by a calmer judgment, less perturbable by the affairs of the external life, though the capacity for dealing with it remains unimpaired. it produces a solution to spiritual perplexity, bringing to an end the curse of indecisiveness, assisting the mind to a more responsive and open attitude to the dictates or intuitions of the higher self. at first, only the middle pillar receives attention. but as practice renders the student expert, even dexterous in manipu

agicians. the fourth routine exercise, the vibratory formula, is fundamentally an extension of the middle pillar visualization. its technique proceeds in a way similar to the earlier exercise. but here we confront a rationale of a different order. the theory here is that by awakening a power or level of consciousness within man's own sphere it is possible to contact the corresponding force in the external world or a similar level of perception and experience in the collective unconscious. its intent is not only the development of the individual by rendering h conscious of his other principles, but to transform him into a willing vehicle and instrument of the universal mind, of that great and uniform substratum common to the whole of mankind. it is within the power of man, by these methods

ssarily does it proceed by way of ceremony or ritual. nor does it always require the usual paraphernalia of robe, candle, incense, and lodge-room. there is much in magic which is not too dissimilar with the methods of meditation. that is to say, it follows an interior route, and is a means of dealing with the psyche by way of the actual psychological instruments of psyche without reference to any external object, symbol, or piece of equipment. it is the technique of an equilibriated introversion. just as the exercises described above comprise the second stage of magic as analysis is the first, so ceremonial magic as a distinct method is the third. i will iterate that charlatans and misguided enthusiasts have done only too much to confirm general opinion in the belief that magic is sheer qu

such as the babylonian marduk, the greek zeus, and the hebrew yahweh. 3. the conscious selfor "i" is the ego or point of self-awareness. it is the seat of personal identity that we organize our field of psychology and magic 125 awareness around. its function is to coordinate the vast amount of interior and exterior information that we acquire and to act as a intermediary between our internal and external realities. experience is processed by the ego through various functions such as the emotions, the senses, the intellect, and the imagination. to carry out these duties, the ego relies on discrimination, reason, and certain defense mechanisms that often conflict with other aspects of the psyche, sometimes posing obstacles to growth and healing. archetypes of the ego include all deities who

y psychologist/magician william stoltz to describe the psyche's creative and intuitive imagination. 32. although hermes is male, he is sometimes seen as an androgyne or hermaphrodite. in fact, the word hermaphrodite is a combination of the names hermes and aphrodite-the union of the anirna and the animus. 33. sometimes confused with freud's super-ego, which was an artificial construct composed of external influences in accordance with a process called introjection- the incorporation of the characteristics of a person or an object into one's own psyche which occurs unconsciously. 34. the descent of the neshamah into the individual's field of awareness occurs through the "holy union" of the "king" and the "queenn-the higher and lower self symbolized by tiphareth and malkuth. 35. certain gold

THE PATH OF KABBALAH

onal sensory organs. they are called kabbalists because they have an ability to receive the upper knowledge, eternal pleasure and the force of the creator. the method that allows them to exit beyond the boundaries of our nature and its limitations is called the wisdom of kabbalah. it tells us how any person can understand the reality beyond our world and perceive the actual reality, the seemingly external one. kabbalah is called the wisdom of the hidden because it is hidden to everyone who is confined to the framework of our five senses. this method enables us to receive desire-properties in addition to the ones we re born with, and in them receive the actual sensation of reality. although this method is complex, serious and profound, it is one that anyone can understand and implement. fur

of the creator, the highest spiritual degree, while living in our physical, corporeal body. thus, after having equalized in form with the creator, we will contain all the worlds and desires inside us. indeed, the purpose of creation is to be like the creator. much like in the upper world, we too feel what happens outside us by the principle of equivalence of attributes. in order to feel something external, an organ must have identical attributes to the phenomenon he feels. it is like a radio receiver where the wavelength in the radio must be the same as the wave that he wants to receive. he can only feel a transmission that has the same wavelength as his. thus, we only feel the environmental phenomena that correspond to our sensory system. moreover, we cannot really feel anything outside u

identical attributes to the phenomenon he feels. it is like a radio receiver where the wavelength in the radio must be the same as the wave that he wants to receive. he can only feel a transmission that has the same wavelength as his. thus, we only feel the environmental phenomena that correspond to our sensory system. moreover, we cannot really feel anything outside us, only our responses to the external influences. for example: we cannot perceive the actual sound, only the movement of our eardrum that is a consequence of the pressure of the wave in the air that pressures our eardrum, coming from the generator of the sound. therefore, it is not the wave itself that we feel, but the response of our eardrum to the pressure of the wave. all our sensory organs operate by reacting to an extern

he movement of our eardrum that is a consequence of the pressure of the wave in the air that pressures our eardrum, coming from the generator of the sound. therefore, it is not the wave itself that we feel, but the response of our eardrum to the pressure of the wave. all our sensory organs operate by reacting to an external stimulus. in the end, we only feel ourselves. but in order to react to an external stimulus in such a way, we must have the same properties as the stimulus. for example: a person would respond to an insult, but a mouse would not, because a mouse doesn t have the corresponding property to perceive this stimulus. thus, if we acquire the spiritual attributes, we will immediately begin to receive the spiritual forces that correspond to the acquired spiritual attributes. a p

ward israel. there is only one solution to all the problems: fulfill our task in this world, as the nation that was chosen for precisely that purpose. we are chosen precisely in that, in our duty to connect all the nations with the creator. until we do it, both sides the creator and the nations of the world will continue to push us forcefully. as time goes by, the moment of internal/spiritual and external/physical salvation approaches, as it is written in the introduction to the book of zohar (items 66-71. just as man cannot exist in our world without knowledge about it, so man s soul cannot exist in the upper world without the necessary knowledge about it, obtained through the wisdom of kabbalah. q: is there such a thing as coincidence? a: coincidence is a perpetual process that continues

a soul and gave it an anti-egoism screen that can resist a certain amount of pleasure. after that he placed before it a greater pleasure than it could resist. as a result, the soul could not resist the temptation and received the pleasure in order to receive, meaning it sinned. a sinful act is receiving in order to receive. the soul consists of ten sefirot that are divided to internal sefirot and external sefirot. the corrected part is considered internal, and the one that is as yet uncorrected external. it is the external part that gives us the sensation of the world around us. this is where the feeling that there is something around us comes from. but the truth is, that every thing i see around me, is actually inside. it is the uncorrected vessels that 58 of 273 create a fictitious reali

r everything, before the data enters the system, before the pleasure penetrates all other souls. one s coarseness is determined at one s first life in our world. but kabbalah can develop and increase it by dozens of times and reduce the number of times one will have to reincarnate. it accelerates the process of one s ripening for the purpose of attaining the spiritual realm. human torments are an external expression of something that is missing. the torments do not vanish, but the kabbalah replaces the animate-corporeal pains for spiritual pains, ones that come from the absence of spiritual sensation. the qualitative change in the suffering leads to a reconstruction of the internal vessel, the renewal of the soul. the sensation of the light comes hand in hand with the growing desire, and 6

THE STAR IN THE WEST BY CAPTAIN FULLER A CRITICAL ESSAY ON THE WORKS OF ALEISTER CROWLEY

comes absolutely incomprehensible, and beyond our judgement. hegel held: gthat a thing can only arise through its opposite, h and this idea was also held by the qabalists. deity created good and evil; and both are absolutely necessary to the existence of each other. further, the qabalist does not even recognize their independence as two opposing powers, but as one under the one supreme deity; the external visible matter world of evil and darkness, and the internal spiritual higher world of goodness and light, beneficent and malevolent as the ancient gods of babylonia. the unique athanor of philosophic and moral alchemy was the transmutation of darkness into light. gquand l fhomme grandit dieu s feleve h. it was but a reconstruction of the same idea as held in exodus, xxxiii, moses was unab

n be found in any state at the same time, then a period of decadence may be said to have begun; but it is not every day that ten righteous men can be found in sodom; for the inhabitants of that city of the plains, like those of ephesus, traduce in every way those who threaten their occupation. gtherefore, o ananda, be ye lamps unto yourselves. be ye a refuge to yourselves. betake yourselves to no external refuge. hold fast to the truth as a lamp. hold fast as a refuge to the truth. look not for refuge to anyone besides yourselves. h (mahaparanibbana sutta, ii, 33)*2 *1. the sword of song, vol. ii, p. 206 *2. cited, vol. ii, p. 255. yoga now comes the supreme question: how is this inward mystery revealed? and the answer is: in the east by yoga, and in the west by magic. gthus east and west

(reverence to ganesh f) and at that instant comprehend (that past and future tenses vanish) what fichte comprehends. division, thought, wisdom, drop away. i see the absolute identity of the beholder and the vision *vol. ii, pp. 173-174. then we come to the advanced stage known as dhyana. in gscience and buddhism h crowley states: in a certain meditation one day i recorded: i was (a) conscious of external things seen behind after my nose had vanished (b) conscious that i was not conscious of these things. these (a) and (b) were simultaneous. i subsequently discovered this peculiar state of consciousness classified in the abhidhamma. that it is a contradiction in terms i am perfectly aware; to assign any meaning to it is frankly beyond me; but i am as certain that such a state once existed

ner, in which this operation is performed, the power by which it is produced, is entirely beyond our comprehension c the command of the mind over itself is limited, as well as its command over the body;*2. and these limits are not known by reason, or any acquaintance with the nature of cause and effect, but only by experience and observation, as in all other natural events and in the operation of external objects. our authority over our sentiments is much weaker than over our ideas; and even the latter authority is circumscribed within very narrow boundaries. will anyone pretend to assign the ultimate reason of these boundaries, or show why the power is deficient in one case and not in another? ccan we give any reason for these variations, except experience? where then is the power, of whi

THE TAROT OF C C ZAIN

hat this knowledge has been gained is signified by the man having partially removed the cloak of material limitations, and by the lamp, emblem of intelligence, shedding its rays over the past, present and future. the lamp being concealed by the mantle symbolizes discretion, and also expresses the truth that if we are ever to know the real nature of anything we must delve deep beneath the cloak of external appearances. the staff, which in form is the sixth letter of the egyptian and hebrew alphabets, indicates that man progresses through struggle, alternately overcoming obstacles and being vanquished by them, and that when finally he realizes he only develops his abilities through recurrent efforts to triumph over difficulties, this knowledge becomes his staff of prudence supporting him in

lity and the truth of appearances, the truth of the practical and the truth of the ideal. the fluid is poured from a silver cup into the sea to indicate that the loving, emotional side of man's nature must be nourished if he is to grasp the inner truth. and it is poured from a golden cup upon the land to denote the necessity of cultivating the positive, reasoning intellect if he is to possess the external truth. the fluid flowing from the golden cup represents the forces of man, and that from the silver cup the forces of woman; together revealing the truth of soul-matehood, and indicating how the finer energies of man rejuvenate woman and how the finer energies of woman rejuvenate man; their forces mutually sustaining each other and making a joint immortality possible. the eight-point star

THE ABYSS AND TABAET

as the angel of death, samael was the angel of poison which is sain ha-mawet, along with ashmodai, is the lord of demons. compare to ahriman and his created daeva eshm or aeshma, who controls and directs the seven powers of ahriman. samael as the angel of poison is to the luciferian as a symbol of self-mastery and using the world around us to grow in power and strength, always internal, sometimes external depending on the individual desire. luciferians seek to devour the essence of life, the essence of humanity. all life is made stronger by devouring another, this is the law of nature. to be honest to the self, to present challenge and overcome such is to attain a foundation upon the path of mastery. beelzebub is a name for satan mentioned in the new testament with regards to him holding t

THE SECRET RITUALS OF THE OTO

by another unless he has the power to enter it himself by virtue of his own interior illumination neither can anyone after he has once entered be expelled unless he should expel himself by becoming unfaithful to his principles and forget again the truths which he has learned by his own experience. all this is known to every enlightened person. but it is known only to few that there exists also an external, visible organization of such men and women, who having themselves found the path to real self-knowledge, and who having travelled the burning sands, are willing to give to others, desirous of entering that path, the benefit of their experience, and to act as spiritual guides to those who are willing to be guided. file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%2

one eternal, the very essence of the sun and of the phallus alike, will possess in their own consciousness, illuminated by that, a certain apprehension of the truth which is not in any way to be shared by those who have not attained to this treasure. these, if they are wise, will make no attempt to disclose this inner truth to the profane, but will be content that they rest in the shadow of that external truth which we have here declared unto you, that god is one, and that his name is in the macrocosm the sun, and in the microcosm the phallus. for all attempts to initiate even the worthy before they initiate themselves are folly and fatality. the secrets of the wise, although known of them, are not to be exprest in the language of common men. look you, sir knights, this doctrine itself th

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

almen qualche diletto le monachine quando vanno a letto. on the worship of priapus. en, considered collectively, are at all times the same animals, employing the same organs, and endowed with the same faculties: their passions, prejudices, and conceptions, will of course be formed upon the same internal principles, although directed to various ends, and modified in various ways, by the variety of external circumstances operating upon them. education and science may correct, restrain, and extend; but neither can annihilate or create: they may turn and embellish the currents; but can neither stop nor enlarge the springs, which, continuing to flow with a perpetual and equal tide, return to their ancient channels, when the causes that perverted them are withdrawn. the first principles of the h

d by the greek mythologists to have been born without a mother from the head of jupiter, who was delivered of her by the assistance of vulcan. this, in plain language, means no more than that she was a pure emanation of the divine mind, operating by means of the universal agent fire, and not, like others of the allegorical personages, sprung from any of the particular operations of the deity upon external matter. hence she is said to be next in dignity to her father, and to be endowed with all his attributes;3 for, as wisdom is the most exalted quality of the mind, and the divine mind the perfection of wisdom, all its attributes are the attributes of wisdom, 1 arsin kai qeluj efuj. orph. eij aqen. 2 see plate xiii, fig. 5, engraved from one belonging to me. 3 hoe. lib. i. od. 12. callimach

TYSON DONALD NEW MILLENNIUM MAGIC

pt the sensory information that enters it. it is creative, and continuously builds up the world out of the millions of bits of data it processes in much the way a newspaper photograph is made of countless tiny dots. the sole knowledge human beings have of the world is the interpretation created by their own minds. this is why eastern mystics say the world is a dream. what is usually thought of as external and substantial is actually made of the same stuff as a dream image. it exists in the same place-the mind-and is mentally projected outside what are perceived to be the limits of the body. there is no essential difference between inside the body and outside. both exist within the mind. there is no root distinc- tion between the mental and the physical; all is mind. to say the world is an

nature. this person is capable of repetition without boredom, because the entire world is forever new in his or her eyes. if well directed, it can achieve good ends-if perverted, it achieves evil. child-father is the immature mind striving for authority through the mastering of its environment. it stands for the athlete, the acrobat, the racing driver, the test pilot, and so on. by mastering the external world the internal world is also mastered. father-child is the mature masculine mind perverted with the willfulness and self- ishness of the child. there is great energy here, but it is expended in ill-consid- ered ways. dictators and boy-conquerors in all walks of life are of this nature. they can grasp but they cannot hold. father-father is the perfect ruler. it is king arthur of camelo

d the same thing, but because mod- ern human beings are so used to crediting what they gain through their senses and ignoring what occurs solely in their minds, a physical externalization of rituals is almost a practical necessity. after the magus has attained a high degree of proficiency in creating mental images and, more importantly, has learned to trust in their objective reality, much of the external show of ritual may be minimized or omitted. ritual requires an abil to make the mind absolutely tranquil the magus must be able to make his or her inner being like the surface of a lake at twilight. after the pulse of will, loaded with its symbolic directives, is sent into the subconscious to act on the higher self (which is the divine expressed through the individual, the magus must tune

e he sought, but he became hopelessly intoxicated by their presence. finally he was forced to employ the alchemist edward kelley as his seer, and to write down the sayings and visions of the spirits that kelley related to him. invocation relies on standard ritual methods. the spirit is called into the circle by means of its associations, which the magus experiences through the avenues of the five external senses. these include the visual symbols of the spirit, its colors, its substances, its names (both exoteric and esoteric, its scent, the taste of food offer- ings shared with the spirit, its emblematic plant or animal, and perhaps appropri- ate music. the magus must be able to experience these qualities sensually or they are useless. for example, a colorblind adept will gain nothing by u

guidance of the light can the magus hope with reason- able confidence to tread the single true way of his or her life. this is the esoteric tao of chinese philosophy, always unique yet always perfectly suited to each individual. the way is not predestined, as this term is commonly understood. no omnipotent being legislates destiny. rather, it is the best response of the human soul to internal and external conditions moment by moment, given the existing resources. it can be visualized as water flowing downhill, which always seeks the easiest course to the sea. so does humanity always seek the easiest channel to divin- ity when rightly attuned in its soul. to pursue destiny is to follow cosmic law. denial of destiny is madness, akin to a river flowing backwards. the nearer the magus comes to

of the all realized in the life of the individual-the vagaries of worldly events offer little diversion. if a person curses the magus, he or she will not automatically turn away from that person. by the same token, if a person does the magus a service, neither will the magus immediately open his or her heart. the magus serves the light, never the whims and vanities of the lower self. whatever the external social standing or material condition, the magus will rise above the surrounding circumstances. physically, he or she will tend to be more fit; mentally, more acute; morally, more courageous. this does not mean a life without hardship, for there will be times when the magus is forced to place what he or she knows to be fundamentally right in opposition to the social cur- rents of the worl

ip, esbats are for ritual work. self, perceived: also called the lower self. what is perceived to constitute a human being by that person-the body, thoughts, memory, feelings, sensations, will, identity. what the ego controls, or believes itself to control, directly. the per- ceived self is often unconsciously extended to include the aura, or the space immediately surrounding the body, or even to external persons, places or things. self, true: also called the higher self. the actual center of awareness in a human being that cannot itself be perceived or inspected except indirectly by the influence it exerts on the lower self. all aspects of the lower self are separated from the higher self by reciprocating rays. the true self is the point of spirit through which it is possible to access th

TYSON DONALD SOUL FLIGHT

hods familiar to spiritualists-mathers specifically mentions astral projection as a key method in his manifesto, but he and his wife also used other techniques. almost the whole of the second order knowledge has been obtained by me from them in various ways; by clairvoyance, by astral projection on their part and on mine-by the table, by the ring and disc, at times by a direct voice audible to my external ear, and that of vestigia, at times copied from books brought before me, i know not how, and which disappeared from my vision when the transcription was finished, at times by appointment astrally at a certain place, till then unknown to me; and ap- 116. howe, 129-30. chapter seven: the golden dawn 99 pointments made in the same manner and kept in the same manner as in the case of those ra

had been favoritism shown to farr by mathers and westcott lingered. whether this banishing ritual was ever done is unknown. traveling in the spirit vision astral projection, and its closely related activity, astral vision, were key parts of the golden dawn training in the second order. the techniques were fairly simple. as is true of all methods of soul flight, there was little value in elaborate external structures when almost all of the work was done internally, using concentration, willpower, and visualization. in the fifth knowledge lecture, a preliminary training for initiates, basic directions are provided for what is termed traveling in the spirit vision: the symbol, place, direction, or plane being known whereon it is desired to act, a thought-ray as before is sent unto the corresp

to someone bound to a conventional view of reality, but it is simply untrue. sensory metaphors information concerning spiritual beings does not reach us through our physical senses at all. it only appears to reach us through our senses. it is generated within the mind in the form of what i have termed sensory metaphors and then is apparently projected outward into what we like to think of as our external environment. i say "apparently projected" because the external environment exists within the mind, where the sensory metaphor was generated in the first place, so no projection is required. a dream is a kind of sensory metaphor. spirits can talk to us in our dreams, and we hear them. we seem to hear them with our ears, but we hear only a sensory metaphor of their voices. it might perhaps

scientists, would be willing to grant the existence of a physical soul. the important point to grasp is that information about spiritual beings does not come from outside the avenues of the five physical senses. rather, it is generated within the mind, and it is given the illusory form of sense impressions through the use of sensory metaphors, so that the information appears to be obtained by the external senses. this illusion can be absolutely perfect. if you think about the implications of this, you will soon see how significant they are. it is often impossible to tell the difference between a sensory metaphor and a sense impression. let me give you an example. suppose a spirit presents itself as a gray alien. the spirit exists only on the astral level of the mind as it has no physical e

y projecting while lying on his stomach "while lying on the stomach, the sensations while moving through the air are reversed. when you move upward, you think you are moving downward, and vice versa. the only way to tell the true direction of movement is by the sense of sight."219 muldoon regarded projection in this posture as "running contrary to the laws of projection."220 environmental factors external environmental factors also play a part in either hindering or facilitating the separation of the astral body, though it is not always clear what does which. the french experimenter dr. charles lancelin wrote in his book mtthodes de dtdoublementpersonnel that for the best results the air should be clear and dry, with a high barometric pressure. the temperature should be slightly warm, but

TYSON DONALD THE MAGICAL WORKBOOK

success you will find much that is unique in this approach, including: a complete and integrated system, combined with a forty-week schedule of daily study a primary focus on the training and conditioning of the mind and the will, which is far more important than physical actions or material instruments for successful ritual work complete details of each exercise, encompassing internal as well as external activity about the author donald tyson (nova scotia, canada) was drawn to science early in life by an intense fascination with astronomy. he began university seeking a science degree, but became disillusioned with the aridity and futility of a mechanistic view of the universe, and shifted his major to english. after graduating with honors he has pursued a writing career. now he devotes hi

also know how to visualize subtle forces involved in the ritual, and how to manipulate them both within your body and in the greater world. even this is not enough, however, unless you also have trained in ritual techniques and conditioned your mind and body through repeated practice in the skills that ritual magic requires. each exercise in this book is written out in exhaustive detail. both the external physical actions and the internal mental actions that are required are completely explained. there is no presumption that the reader already knows any of the steps. this degree of detail may seem excessive to those already skilled in ritual magic, but beginners will find it not only helpful but essential, if they are to perform the exercises accurately. even those who have worked magic fo

aced apart from each other. it is best to do the three exercises suggested for each day of the practice schedule separately in the morning, early afternoon, and evening, when this is possible. the exceptions to this rule are the life exercises at the beginning of the book, which are completely internal and extend over the full term of the day. these may be done in conjunction with the daily three external exercises. never do two exercises back to back. also, avoid performing two or more similar exercises in the same day, even when they are divided by several hours. for example, you should not to do two major rituals, such as "cleansing a space (exercise 38) and "evoking into the triangle (exercise 40, in the same day because the first will deplete a portion of the energy required to succes

uestion of doing it well or doing it poorly. no one would expect to build up their body without daily exercise, or to get through university without regular study, but those who approach magic for the first time often have the childish notion that magic will work independently, without any effort required on their part. this naive expectation stems from the mistaken belief that magic is something external and separate from the self, that its incantations, sigils, and pentacles function by themselves, in much the same way that a car engine runs by itself with a turn of the key. this is false. there is no such thing as a word or a symbol that has power inherent in itself. these things are tools, nothing more, and must be skillful manipulated. learning how to use them properly takes practice

. energy is projected along its length with the force of the will. the words of power that are written on its sides are sustained in the depths of the mind, where they act most effectively. emotional energy is heightened at the moment of projection, then allowed to fall completely quiescent to prevent a backlash. the magic is not in the wand, it is in the magician. the ritual is not worked in the external environment with physical objects, it is worked in the unity of the personal universe that embraces both inside and outside without division. most basic texts of western ritual magic focus on externals. they describe which physical tools should be used, how to dress, what to say, how to move, which symbols and sigils must be employed, the best color for a given purpose, the most appropria

tral forms, to vibrate both inwardly and outwardly words of power, the ritual will fail. magic, like yoga, is a total mind-body experience that embraces both the self and the world. in yoga, it is difficult to forget the importance of the self because yoga is directed inwardly at controlling the thoughts and disciplining the flesh. in magic, which appears on superficial inspection to involve only external objects and symbols, it is much easier to fall into the error of supposing that mental discipline and focus are unimportant, or at least are less important than external movements, gestures, and symbols. this workbook redresses the imbalance so common to basic ritual texts, by emphasizing equally both the external aspects of ritual and the internal aspects that must accompany them. each e

h attention to the sound of your mantra, and will play any trick to cause a lapse of concentration. your heart will pound and the blood will sing in your ears, your body will itch and ache, your muscles will tense, your breathing will become uneven, your stomach and intestines will churn and gurgle, you will pass gas from both ends, noises in your outer environment will seem enormously magnified, external interruptions to your practice will become more frequent, and your thoughts will wander across every trivial incident in your memory. be persistent. continue the mantra. focus your mind on the imagined sound, and only on the sound, and when your thoughts wander, as they assuredly will, guide them gently back to the mantra. this course of action will yield results over time. inward concent

TYSON DONALD THE POWER OF THE WORD

ix defines, than any of the limitless number of other points, and at no point do the two balanced helixes touch. like the side rails of the dna-ladder, they remain always at the same separation. any single point on either helix is identical, considered by itself, to any other point. differentiation occurs through the relationship of one point to another, considered from a specific (and arbitrary) external point of view, shift the point of view and these essential qualities change. an i can become an h, and an h can become a v. for example, if the illustration of the double helix of the name were rotated around on its axis ninety degrees, the points designated h would seem to touch, and become alternately i and v, and the i and v would separate and become h. it is easy to misinterpret occul

UNCLE SETNAKT SEZ BECOME EVIL AND RULE THE WORLD1

o being, historical and political forces will also come into being. certain cultural artifacts appear with a predisposition to individualism (such as the skateboard and the personal computer. if you seek out these phenomena not only will your personal xeper grow as you work (and work) with them- the phenomena will in turn be empowered by your touch. and as the aeon grows your connections with its external manifestations will move you into a position where you can influence the world more and more. certain manifestations of xeper which are visible. social therapy changing from total care to empowerment, the ending of collectivist/communistic systems, the development of drugs and therapies to increase one's active/effective life by decades, the growing availability of expert knowledge throug

ng the path confuse magic with magical thinking. these people are always expecting a trouble-free life: no flat tires, winning the big one, and decidedly fewer red lights. whereas xeper often reveals its presence through beneficial synchronicity, we are still constrained by the natural order. one of the great mysteries of satanism is how the inward force evolves through the medium of internal and external necessity. necessity presents a challenge, for example we were overlooked for a job promotion. the magical thinker would go buy a spell kit. he waves his wand and sprinkles gold lodestone sand and holds his mouth just right. he attributes his failure to "having done the ritual wrong" we work to change the promotion process. when we have changed the process, we not only have performed the

UNCLE SETNAKT SEZ BECOME EVIL AND RULE THE WORLD2

nied us by christ and freud. we no longer hid our fetishes- we flaunted them. we could even admit to greed (note how deeply the word of indulgence has penetrated our society- evangelists now preach the love of money, no doubt to the puzzlement of the pale nazarene. but we escaped from the trap of being a simple antithesis to judeo-christianity; in x we received the word of xeper. we now go beyond external systems of good and evil. just as our feminist sisters are beginning to achieve freedom of their bodies, we are achieving freedom of our whole being. 5. satanism has common aspects with situationism. the criticism of the french new left has begun to ask, what is the self in a commodified economy? what are we in a society which attempts to buy, sell, and (above all) package everything? a w

, which rose from its ashes under the dynamism of nazism. consider how the german rocket movement lives on. there's a pure example of lifeforce worship. the desire to push ourselves further and further into the great dark. both satanism and nazism push at the individual; however, satanism has replaced the destructive hatred of nazism with the pure black light of challenge. 7. learn how to use the external nervous system. we have an opportunity as black magicians which generations of our kind would've given up their familiars for. an electronic net of tv, fax machines, personal computers, telephones, radios cover the world as never before. this presents the black magician with a one-to-one and a one-to-many chance to exercise his magic. the personal computer (plus a modem and telephone) ena

tual involving a strobe light and i want to know what hz to set the light at, i can dial up a neurophysiologist black magician colleague. he'll tell me 6.66 hz will induce a state between alpha and theta rhythms. the personal computer allows networking- the elect can exchange its knowledge under the noses of the profane. perhaps more than any other piece of technology, the personal computer is an external manifestation of the word of xeper. in addition to one -toone networking, one -to-many communications provides an opportunity for largescale lbm. the satanic potentials of tv and film are only beginning to be explored. we can illuminate or control. we could even create new archetypes. i am sure as the words of indulgence and xeper reach more individuals, we'll see many more satanists foll

UNCLE SETNAKT SEZ PERFORM A RITUAL TOASTING

tity of sweet liquid (uncle setnakt recommends water with a little honey- this mixture may touch off some dim ancestral memories indeed considering that the roots of the words "mead"and "soma" both mean honeyed water. the chamber should be quiet and out of the way, so you can relax, calmly listen to yourself. 2. prepare yourself. read through this article and be sure you've found the internal and external facts you'll need. dress for the occasion, whether it is ritual robes or just a black tasteful suit, you are going to honor the highest part of yourself! your attitude and demeanor should be one of solemn joy! don't approach this rite until you are both prideful and joyful. when you enter the chamber, remain in darkness and silence for a while, until your mind is working smoothly and the

UNLEASHING THE BEAST

n was that of the goddess isis, centered around matriarchy and the worship of the great mother; the second aeon was that of osiris, during which the patriarchal religions of suffering and death- i.e, judaism and christianity- rose to power. finally, with the revelation of the book of the law, a new aeon of the son, horus, was born "in this aeon the emphasis is on the self or will, not on anything external such as gods and priests."xix the peak of his magical career- and also of his infamy as the wickedest man alive- was in the period after 1920, when he founded his own ideal spiritual community called the abbey of thelema at a farmhouse in cefalu, sicily. the original inspiration derived from rabelais' classic work of 1534, gargantua, which describes an ideal spiritual community that would

VOX SABBATUM

hange and progression. look now to the imagination5 for the entry into the witches sabbat, leave the flesh and come forth to the forge of cain. the witches sabbat behind the initiatory models of what is called diabolism, lies a plethora of shapes and forms for any initiate to move through. the gate of the left hand path is indeed a dangerous way as it inaugurates and initiates change internal and external. in the rational consciousness the mind is aligned with the specifics and maps ingrained in the psyche from early childhood. these models sometimes morph and transform with the maturing mind; but rarely are broken free from. this may be observed in the individual who from a child grows up believing in some form of christian dogmatic ideals, worship or punishment, the god above 1 sometimes

WAITE ASPECTS OF MASONIC SYMBOLISM

it is not that he is merely a deserving member of society at large. he is this, of course, by the fact that he is admitted; but he is very much more, because masonry has an object in view respecting his personality- something that can be accomplished in him as a result of his fellowship in the brotherhood, and by himself. as a matter of truth, it is by both. the "prepared" state is, however, only external, and all of us know in what precisely it consists. now the manner of his preparation for entrance into the lodge typifies a state which is peculiar to his inward position as a person who has not been initiated. there are other particulars into which i need not enter, but it should be remarked that in respect of his preparation he learns only the meaning of the state of darkness, namely, t

lder suffered martyrdom rather than betray the mysteries which had been placed in his keeping. manifestly, the lesson which is drawn in the degree is a veil of something much deeper, and about which there is no real intimation. it is assuredly an instruction for the candidates that they must keep the secrets of the masonic order secretly, but such a covenant has reference only to the official and external side. the bare recitation of the legend would have been sufficient to enforce this; but observe that the candidate assumes the part of the master-builder and suffers within or in him- as a testimony of personal faith and honor in respect to his engagements. but thereafter he rises, and it is this which gives a peculiar characteristic to the descriptive title of the degree. it is one of ra

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

istence [fn#259] she is said to have been a priestess of isis and of apollo delphicus. ii. to desire, therefore, and covet after truth, those truths more especially which concern the divine nature, is to aspire to be partakers of that nature itself, and to profess that all our studies and inquiries are devoted to the acquisition of holiness. this occupation is surely more truly religious than any external purifications or mere service of the temple can be. but more especially must such a disposition of mind be highly acceptable to that goddess to whose service you are dedicated, for her especial characteristics are wisdom and foresight, and her very name seems to express the peculiar relation which she bears to knowledge. for "isis"[fn#260] is a greek word, and means "knowledge" and "typho

uction. if, therefore, o clea, you will hear and entertain the story of these gods from those who know how to explain it consistently with religion and philosophy, if you will steadily persist in the observance of all these holy rites which the laws require of you, and are moreover fully persuaded that to form true notions of the divine nature is more acceptable to them than any sacrifice or mere external act of worship can be, you will by this means be entirely exempt from any danger of falling into superstition, an evil no less to be avoided than atheism itself [fn#290] the animal here referred to must be the dog-headed ape, which we see in pictures of the judgment assisting thoth to weigh the heart of the dead. this dog-headed ape is a wonderfully intelligent creature, and its weird cle

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

the ears of a fool: for he will despise the wisdom of thy words" proverbs 23: 9] coexistence it is not by isolating ourselves from our fellowmen that we are able to discover our defects. it is only by means of interrelations that we self-discover, thus by means of interrelations with others, we surprisingly discover our defects because they flourish and spring forth from within and emerge in the external world by means of the human personality. thus, in social coexistence, self-discovery and self- revelation exist. cuando descubrimos un defecto y lo comprendemos profundamente en todos los niveles de la mente, entonces este se desintegra, cada vez que se desintegra un defecto adviene en su lugar algo nuevo, ya una palabra de pase, un mantram. alguna iniciaci n c smica, un grado esot rico

WHO ARE THE DRACONIANS

ve prominent cheek bones, large slanted eyes, small openings in place of ears, 3-digit webbed hands and who are the draconians file//d /my documents/avidya/reptilian agenda/who are the draconians.htm (31 of 68 [8/25/2000 17:19:59] feet- except in the case of snakes etc. which lost their limbs through atrophication over 1000's of years- have claws, are covered with "scaly" ribbed skin, and have no external reproductive organs, being egg-layers, and are aggressive and predatory in nature. the top-secret document indicated that the passage of the object and creatures would be implemented on the 23rd of june, 1989 to wright patterson afb. actually, sources do indicate that wright patterson did in fact go on red alert on that date. subsequent documents supplied by the intelligence source to q.i

iently in the dark. their eyes are more sensitive to ultraviolet light. they have the ability to control their heart rate. the normal heart rate for a grey is above that of a who are the draconians file//d /my documents/avidya/reptilian agenda/who are the draconians.htm (48 of 68 [8/25/2000 17:20:00] human. the skin seems to have a metallic content and an unusual cobalt pigmentation. many have no external sex organs. some have been bred to have them (note: most reptiloids that have been encountered have been described as having no exterior sex organs, however on a few occasions reptiloids have been described as having external sex organs. in nearly every case that i have heard of where 'these' reptiloids were encountered, the abductee was a female human who was forcibly 'raped' by the rept

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

ocess of mutability. i wonder, said hu-ch iu tzu, whether your travels are not very much the same as other people s, despite the fact that you think them so different. whenever people look at anything, they are necessarily looking at processes of change, and one may well appreciate the mutability of outside thins, while wholly unaware of one s own mutability. those who take infinite trouble about external travels, have no idea how to set about the sight-seeing that can be done within. the traveler abroad is dependent upon outside things; he whose sight-seeing is inward, can in himself find all he needs. such is the highest form of traveling; while it is a poor sort of journey that is dependent upon outside things. after this lieh tzu never went anywhere at all, aware that till now he had n

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

of judgment, jupiter; and old age, saturn. 74. some philosophers have said that our souls have 7 foci in the material body, viz, the five senses, the voice and the generative power. the body has seven obvious parts, the head, chest, abdomen, two legs and two arms. there are seven internal organs, stomach, liver, heart, lungs, spleen and two kidneys. the ruling part, the head, has seven parts for external use, two eyes, two ears, two nostrils and a mouth. there are seven things seen, body, interval, magnitude, color, motion and permanency. there are seven inflections of the voice, the acute, grave, circumflex, rough, smooth, the long and the short sounds. the hand makes seven motions; up and down, to the right and left, before and behind, and circular. numbers--th eir occu lt power an d my

WOLFSON ELLIOT ALEF MEM TAU KABBALISTIC MUSINGS ON TIME TRUTH AND DEATH

ce that one may glimpse the difference of identity, the weave of time s being becoming the becoming of time s being, each moment ephemerally enduring, the past persistently approaching the present of its future passing.9 the ruminations on time contained in this book well forth from the dilemma, acknowledged by many who have walked this path before me, that it does not seem possible to experience external events and objects temporally unless we presuppose an inner sense of time, but if we presume the latter, we cannot be confident that we are experiencing the former temporal objects can be constituted for consciousness only because consciousness comports itself temporally. how can consciousness constituted by time, and thus always in flux, account for the persistence of intentional content

tects here a reference to the mystery of incarnation, which he expounds in temporal terms: therefore it is clear and evident that the utterance came through the movement of some created thing, serving your eternal will but itself temporal [quod creaturae motus expressit eam, serviens aeternae voluntati tuae, ipse temporalis. and these your words, made for temporal succession, were reported by the external ear to the judicious mind whose internal ear is disposed to hear your eternal word. 25 the eternal word (aeternum verbum) by which all things were created is identified as jesus, the beginning (principium) that is wisdom (sapientia, the silence (silentio) apprehended by way of the inner ear (interior posita, the temporal instantiation of the eternal will. the word, the instrument of creat

the other as anticipation. in a move that had major ramifications in the history of philosophy, especially in the philosophical phenomenology formulated by husserl, augustine, following plotinus, identified the soul as the place of time or, to be more specific, time is defined as a quantity in the soul (distentio ipsius animi).45 for augustine, therefore, human experience of time is not linked to external space, a mode of temporality that he ascribes, in a passage in de genesi ad litteram, to the angels, incorporeal beings not situated in space who nevertheless perform acts in a temporal sequence. in that context, the angelic beings are positioned between the creator, who is beyond all time and space, and corporeal beings, who act in time and space.46 even though human beings are corporeal

n a temporal sequence. in that context, the angelic beings are positioned between the creator, who is beyond all time and space, and corporeal beings, who act in time and space.46 even though human beings are corporeal bodies located in space, their temporal comportment nonetheless is non-spatial (and hence angelic) inasmuch as the locus of the measure of time is in the immaterial soul and not in external matter. if we divest augustine s view of its theological language, we recognize it as 8 chapter one a philosophical foundation for husserl s phenomenology of time. on this score, it is of interest to recall the words of jean-fran ois lyotard, from book xi of the confessions husserl reads off the phenomenology of the internal consciousness of time. in this book augustine sketches from belo

inal-ontological constitution of temporality. 47 leaving aside the provocative characterization of time in the conclusion of lyotard s remark, for our purpose what is most significant is the recognition of the impact of augustine s demarcation of the soul as the site of temporal constitution on the phenomenological conception of time proffered by husserl. time, for augustine, is indicative not of external objects but of the psychic mode through which these objects are represented in the human mind. the measurement of time, accordingly, applies to what endures in the consciousness of the present, not to the stream of past or future events.48 that the soul is the locus of temporality is underscored by the emphasis augustine placed on the narrativity of recalling the past as well as predictin

owledge that shapes all human experience. yet he accorded a privileged status to time, for space is limited as an a priori condition merely to outer intu- 16 chapter one itions, whereas time, being linked to the inner sense, is the a priori formal condition of all appearances in general. 119 the logic behind kant s assessment is clear enough: all mental representations, even if they correspond to external objects, are determinations of the mind and thus belong to the inner intuition, which cannot be understood except through the modalities of time; we cannot think of consciousness in the absence of time, nor time in the absence of consciousness. 120 indeed, for kant, we cannot account for human experience without presuming the unity of self-consciousness the hypothetical construct of trans

never been.132 for husserl, the presentative form of time is the intentional structure that provides the temporal synthesis required for one to become aware of objects persisting through time.133 the very possibility of comprehending a temporal object (zeitobjekt, therefore, is dependent on a temporalizing (zeitigend) of the original flow (fl) of prereflective consciousness, which constitutes the external objectivity displayed in the duration of things that appear as well as the internal subjectivity by which the flow of consciousness itself endures.134 in the final analysis, husserl s phenomenological method of the epoch the suspension of judgment with regard to the actuality or nonactuality of the contents of consciousness seeks to disclose world and ego without being ensnared in the tra

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

of astral projection must be explored. today, there are two major divisions of thought on this important subject. the first considers that when one projects into an enochian square he or she is, in fact, projecting into their own psyche using an artificial archetype as the key. the second school of thought believes one is actually making contact with some completely dissociated force, 158 either external or internal, and that this area is what we call the astral. my own personal belief is that one school of thought necessitates the other. in other words, a person must travel deep within his own psyche before he releases himself in the astral, the internal pressure being so strong that a separation occurs in the astral or emotional body. this body exists within the human body but in a diff

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