Michael Wynn's Occult Reference Library
HUXLEY

Return to Occult Library Index

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

logues, by bishop berkeley. the classic of subjective idealism. essays of david hume. the classic of academic scepticism. first principles, by herbert spencer. the classic of agnosticism. prolegomena, by emanuel kant. the best introduction to metaphysics. the canon. the best text-book of applied qabalah. the fourth dimension, by h. hinton. the text-book on this subject. the essays of thomas henry huxley. masterpieces of philosophy, as of prose. the object of this course of reading is to familiarize the student with all that has been said by the great masters in every time and country. he should make a critical examination of them; not so much with the idea of discovering where truth lies, for he cannot do this except by virtue of his own spiritual experience, but rather to discover the ess

ALEISTER CROWLEY MAGICK WITHOUT TEARS

of the classics combine to define it. the word means, quite simply, cessation: and it stands to reason that, if everything is sorrow, the only thing which is not sorrow is nothing, and that therefore to escape from sorrow is the attainment of nothingness) western philosophy has on occasion approached this doctrine. it has at least asserted that no known form of existence is exempt from sorrow. 50 huxley says, in his evolution and ethics "suffering is the badge of all the tribe of sentient things" magic without tears get any book for free on: www.abika.com 89 the philosophers of this school, seeking, naturally enough, to amend the evil at the root, inquire into the cause of this existence which is sorrow, and arrive immediately at the 'second noble truth' of the buddha "the cause of sorrow

the native, its languid, bilious, anaemic, fever-prostrated, emasculation of the soul of man. we accordingly find few true equivalents of this school in europe. in greek philosophy there is no trace of any such doctrine. the poison in its foulest and most virulent form only entered with christianity33. but even so, few men of any real eminence were found to take the axioms of pessimism seriously. huxley, for all of his harping on the minor key, was an eupeptic tory. the culmination of the black philosophy is only found in schopenhauer, and we may regard him as having been obsessed, on the one hand, by the despair born of that false scepticism which he learnt from the bankruptcy of hume and kant; on the other, by the direct obsession of the buddhist documents to which he was one of the earl

rue magick were employed, would be beyond the power of any magician of my acquaintance; for it would mess up the solar system completely (you remember how this happened, and what came of it, in a rather clever short story by h.g. wells.14) for true magick means "to employ one set of natural forces at a mechanical advantage as against another set- i quote, as closely as memory serves, thomas henry huxley, when he explains that when he lifts his water-jug- or his elbow- he does not "defy the law of gravitation" on the contrary, he uses that law; its equations form part of the system by which he lifts the jug without spilling the water. to sum up, our system is a religion just so far as a religion means an enthusiastic putting-together of a series of doctrines, no one of which must in any way

nurse of socialism, was destroying the soul of the people. in my not very maternal remarks on mother-love, was included the substance of the one wise saying of my pet american lunatic "you can't get past their biology" this is so true, and so disheartening, that it arouses me to combat. must we for ever be bound to the inconvenient habit of sows and cabbages? i pick up the glove. isn't it aldous huxley who says somewhere that some species or other can never develop higher powers because its brain is shut in by its carapace? i thought this too, long ago; and i went into interminable conferences with my old friend, professor buckmaster; i wanted to extend brain surgery to produce the phenomena of yoga. also, i wondered what would happened if we wedged apart the sections of the cranium at, o

ALEISTER CROWLEY THE BANNED LECTURE

.etra-hoor-khuit network's magickal library the banned lecture gilles de rais to have been delivered before the university poetry society by aleister crowley on the evening of monday, feb.3rd.1930 long ago when king brahmadatta reigned in benares, a gentleman whose christian names were thomas henry- you possible have heard of him- he was no less apersonage than the grandfather of the great aldous huxley- once found himself threatened be a perdicament similar to that in which i stand tonite. he had been asked to lecture a distinguished group of people. what bothered him was this: what assumption was he to make about the existing knowledge of the audience? he ado ted the sensible course of asking the advice of an old hand at the game; and was told "you must do one of two things. you may assu

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

swords of the knightmonks of thelema. love is the law, love under will" there are many other mysteries in this word, so that it is impossible to write a full commentary. the book aleph (wisdom or folly) is almost wholly devoted to its explanation. let every star see to it that its own life is a wise comment on this word "three grades. there is a very curious parallel to this passage in mr. aldous huxley's "crome yellow" chap. xxii. he works out a theory of a "rational state" on precisely these lines: weh note: warning to those intending publication of the commentaries. besides obtaining o.t.o. permission to use the o.t.o. copyright material, it may be necessary to obtain permission from the owner(s) of the following quoted material "mr. scogan waved away the interruption 'there's only one

reed, and so "good" qualities are transmitted, while 'bad' are sterile. thus the race-thought, subconscious, tells a man that he must have a son, cost what it may. rome was founded on the rape of the sabine women. would a reasoner have advocated that rape? was it 'justice' or 'mercy' or 'morality' or 'christianity. there is much on the ethics of this point in chapter ii of this book. thomas henry huxley in his essay "ethics and evolution" pointed out the antithesis between these two ideas; and concluded that evolution was bound to beat ethics in the long run. he was apparently unable to see, or unwilling to admit, that his argument proved ethics (as understood by victorians) to be false. the ethics of liber legis are those of evolution itself. we are only fools if we interfere. do what tho

ALEISTER CROWLEY THE QABALAH

burah in one place, and what is organic chemistry but the production of useful compounds whose nature is deduced absolutely from theoretical considerations long before it is ever produced in the laboratory? the difference, you will say, is that the qabalists maintain a mind of each kind behind each class of things of one kind; but so did berkeley, and his argument in that respect is, as the great huxley showed, irrefragable. for by the universe i mean the sensible; any other is not to be known: and the sensible is dependent upon mind. nay, though the sensible is said to be an argument of a universe insensible, the latter becomes sensible in mind as soon as the argument is accepted, and disappears with its rejection. 31 see 777. liber lviii 20 nor is the qabalah dependent upon its realism

ALEISTER CROWLEY THE SWORD OF SONG

d with infinite pains and skill the method of allegorical interpretation. this mighty two handed engine at the door of the theologian is warranted to make a speedy end of any and every moral or intellectual 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

infra science and buddhism, and the writings of immanuel kant and his successors. ascension day 13 christian premisses accepted. severe mental strain involved in reading poem. the ascension at last! this is a common feat. pranayama. difference between david douglas [sic] home, sri swami sabapati vamadeva bhaskarananda saraswati and the christ. latter compared to madame humbert. et pr ter such as huxley tells) i ll pierce your rotten harness-joints, dissolve your diabolic spells, with the quick truth and nothing else. so not one word derogatory 300 to your own version of the story! i take your christ, your god s creation, just at their own sweet valuation, for by this culminating scene, close of that wondrous life of woe 305 before and after death, we know how to esteme the nazarene. where

ure is gone our joys, our pains, 435 our little lives and god remains. were this the truth why! worship then were not so imbecile for men! but that s no christian faith! for where enters the dogma of despair? 440 despite his logic s silver flow i must count caird62 a mystic! no! you christians shall not maask me so the plain words of your sacred books behind friend swedenborg his spooks! 445 says huxley63 in his works (q. v) the microcosmic lives change daily in state or body yet you gaily arm a false hegel cap -pie your self, his weapons make him wear 450 false favours of a ladye fayre (the scarlet woman) bray and blare a false note on the trumpet, shout: a champion? faith s defender! out! sceptic and sinner! see me! quail i? 455 i cite the little-go. you stare, and have no further use fo

yogi and philosopher alike. an explanation different for this particular events. though surely i my find it queer that you should talk of self-hypnosis, when your own faith so very close is 595 to similar experience; lies, in a word, beneath suspicion to ordinary common sense and logic s emery attrition. i take, however, as before 600 your own opinion, and demand some test by which to understand huxley s piano-talk* and find if my hypnosis may not score a point against the normal mind. 605 (as you are please to term it, though! i gather that you do not know; merely infer it) here s a test! what in your whole life is the best 610 of all your memories? they say you paint i think you should one day take me to seek your studio tell me, when all your work goes right, painted to match some inne

; they are foreign to our purpose; but we will take that stupendous example of literary subterfuge king lear. let my digress to the history of my own conversion. syllogistically, all great men (e.g. shaw) are agnostics and subverters of morals. shakespeare was a great man. therefore shakespeare was an agnostic and a subverter of morals. priori this is then certain. but who killed roussea? i, said huxley (like robinson cruesoe, with arguments true, so i killed rousseau! beware of priori! let us find our facts, guided in the search by priori methods, no doubt; but the result will this time justify us. where would a man naturally hide his greatest treasure? in his most perfect treasure-house. where shall we look for the truest thought of a great poet? in his greatest poem. what is shakespeare

ars twice, as also the word la. but the revisers twice employ the word god and once the word gods. the a.v. has mighty in one case; gen. xx. 13, where again the verb is plural; sam. xxviii. 13, and so on. see the hebrew dictionary of gesenius (trans. tregelles, bagster, 1859, s.v, for proof that the author is on the way to the true interpretation of these conflicting facts, as now established see huxley, h. spencer, kuenen, reuss, lippert, and others and his orthodox translator s infuriated snarls (in brackets) when he suspects this tendency to accept facts as facts. 6. soul went down.5 the questions of king milinda, 40-45, 48, 67, 86-89, 111, 132. 7. the metaphysical lotus-eyed.6 gautama buddha. 10. childe roland.7 browning, dramatic romances. 11. two hundred thousand trees.8 browning wro

ous metaphysic, which allies it with agnostic metaphysis) that the buddha who had spoken this command was not the same as the buddha before he had spoken it, lies the proof that the buddha, by speaking this command, violated it. more, not only did he slay himself; he breathed in millions of living organisms and slew them. he could nor eat nor drink nor breathe without murder implicit in each act. huxley cites the pitiless microscopist who showed a drop of water to the brahmin who boasted himself ahimsa harmless. so among the rights of a bhikkhu is medicine. he who takes quinine does so with the deliberate intention of destroying innumerable living beings; whether this is done by stimulating the phagocytes, or directly, is morally indifferent. how such a fiend incarnate, my dear brother ana

ng unclean minds, will otherwise find a fulcrum therein for their favourite game of slander. let it suffice if i say that the buddha in spite of the ridiculous membrane legend* one of those foul follies which idiot devotees invent only too freely was a confirmed and habitual adulterer. it* membrum virile illius in membrana inclusum esse aiunt, ne copulare posset. would be easy to argue with hegel-huxley that he who thinks of an act commits it (cf. jesus also in this connection, though he only knows the creative value of desire, and that since a and not-a are mutually limiting, therefore interdependent, therefore identical, he who forbids an act commits it; but i feel that this is no place for metaphysical hairsplitting; let us prove what we have to prove in the plainest way. i would premis

ot be; yet surely an allegorical order is one in essence, and i have no longer a shadow of a doubt that these so-called precepts are a species of savage practical joke. apart from this there can hardly be much doubt, when critical exegesis has done its damnedest on the logia of our lord, that buddha did at some time commit himself to some statement (something called) consciousness exists is, said huxley, the irreducible minimum of the pseudo-syllogism, false even for an enthymeme, cogito, ergo sum! this proposition he bolsters up by stating that whoso should pretend to doubt it, would thereby but confirm it. yet might it not be said (something called) consciousness appears to itself to exist, since consciousness is itself the only witness to that confirmation? not that even now we can deny

at it should be a more real existence than that of a reflection is doubtful, incredible, even inconceivable. if by consciousness we mean the normal consciousness, it is definitely untrue, since the notes 55 dhyanic consciousness includes it and denies it. no doubt something called acts as a kind of caveat to the would-be sceptic, though the phrase is bad, implying a calling. but we can guess what huxley means. no doubt buddha s scepticism does not openly go quite so far as mine it must be remembered that scepticism is merely the indication of a possible attitude, not a belief, as so many good fool folk thing; but buddha not only denies cogito, ergo sum; but cogito, ergo non sum. see sabbasava sutta, par. 10* at any rate, sakkyaditthi, the delusion of personality, is in the very forefront o

christ. ring and book (the pope, ll. 89, 90. 395. dharma.59 consult the tripitaka. 409. i cannot trace the chain.60 how vain, indeed, are human calculations! the autobiography of a flea, p. 136. 412. table-thing.61 ere the stuff grow a ring-thing right to wear. the ring and the book, i. 17. this pebble-thing, o the boy-thing. calverly, the cock and the bull. 442. caird.62 see his hegel. 446. says huxley.63 see ethics and evolution. 459. igdrasil.64 the otz chiim of the scandinavians. 467. ladies league.65 mrs. j.s. crowley says: the ladies league was formed for the promotion and defence of the reformed faith of the church of england (the capitals are hers) i think we may accept this statement. she probably knows, and has no obvious reasons for misleading. 487. sattva.66 the buddhists, deny

death or madness on the other. but can any of the effects described in this our book goetia be obtained, and if so, can you give a rational explanation of the circumstances? say you so? i can, and will. the spirits of the goetia are portions of the human brain. their seals therefore represent (mr. spencer s* thought is a secretion of the brain (weissman. consciousness is a function of the brain (huxley. a. c. apart from its value in obtaining one-pointedness. on this subject consult tycarb, infra. a. c. projected cube) methods of stimulating or regulating those particular spots (through the eye. the names of god are vibrations calculated to establish (a) general control of the brain (establishment of functions relative to the subtle world (b) control over the brain in detail (rank or type

ty, for a fragment, is only surpassed by sapphno s matchless 'ennea k' exe- konta! 185. how very hard. 34 how very hard it is to be a christian! easter day, i. i. 2. 195. srotapatti.35 one who has entered the stream of nirvana. for the advantages of doing so, see the appended jataka story, which i have just translated from a cingalese palm-leaf ms. see appendix i. 228. you know for me, etc.36 see huxley, hume, 199, 200. 239. spirit and matter are the same.37 see huxley s reply to lilly. 273. i am not what i see. 38 in memoriam. but see h. spencer, principles of psychology, general analysis, ch. vi. 281. tis lotused buddha. 39 hark! that sad groan! proceed no further! tis laurelled martial roaring murther. burns, epigram. but buddha cannot really roar, since he has passed away by that kind

y to be pushed back. we know our ignorance; with that fact we are twitted by those who do not know enough to understand the sword of song 68 even what we mean when we say so; but the limits of knowledge, slowly receding, yet never so far as to permit us to unveil the awful and impenetrable adytum of consciousness, or that of matter, must one day be suddenly widened by the forging of a new weapon. huxley and tyndall have prophesied this before i was born; sometimes in vague language, once or twice clearly enough; to me it is a source of the utmost concern that their successors should not always see eye to eye with them in this respect. professor ray lankester, in crushing the unhappy theists of the recent times controversy, does not hesitate to say that science can never throw any light on

of sensations. cankaracharya says it is an illusion, an incarnation, or god, according to the hat he has got on, and is talking through. spencer says it is a mode of the unknowable. but none of them seriously doubt the fact that i exist; that a cat exists; that one sees the other, all bar johnson hint but oh! how dimly! at what i now know to be true? no, not necesarily true, but nearer the truth. huxley goes deeper in his demolition of descartes. with him, i see a cat, proves some* horace, odes, i. 3. scott, the lady of the lake. notes 69 thing called consciousness exists. he denies the assertion of duality: he has no datum to assert the denial of duality. i have. consciousness, as we know it, has one essential quality: the opposition of subject and object. reason has attacked this and sec

onsciousness the lie, but consciousness survives and smiles. reason is a part of consciousness and can never be greater than the whole; this spencer sees; but reason is not even any part of this new consciousness (which i, and many others, have too rarely achieved) and therefore can never touch it: this i see, and this will i hope be patent to those ardent and spiritually-minded agnostics of whom huxley and tyndall are for all historytime the prototypes. know or doubt! is the alternative of the highwayman huxley; believe is not to be admitted; this is fundamental; in this agnosticism can never change; this must ever command our moral as well as our intellectual assent. but i assert my strong conviction that ere long we shall have done enough of what is after all the schoolmaster work of co

nd its inertia is 1 i may remark that the distinction between this theory and the normal one of the immanence of the universe, is trivial, perhaps even verbal only. its advantage, however, is that, by hypostatising nothing, we avoid the necessity of any explanation. how did nothing come to be? is a question which requires no answer. 2 see the questions of king milinda, vol. ii. p. 103. 3 see also huxley, evolution and ethics. an essay in ontology 79 sufficient to oppose a most serious stumblingblock to so gigantic a process. the task before us is consequently of a terrible nature. it is easy to let things slide, to grin and bear it in fact, until everything is merged in the ultimate unity, which may or may not be decently tolerable. but while we wait? there now arises the question of freew

ch we have to recently, and so hardly, travelled. eight are the limbs of yoga: morality and virtue, control of body, thought, and force, leading to concentration, meditation, and rapture. only when the last of these has been attained, and itself refined upon by removing the gross and even the fine objects of its 1 see berkeley and his expounders, for the western shape of this eastern commonplace. huxley, however, curiously enough, states the fact in almost these words. a.c. 2 a possible mystic transfiguration of the vedanta system has been suggested to me on the lines of the syllogism god= being (patanjali. being= nothing (hegel. god= nothing (buddhism. or, in the language of religion: every one may admit that monotheism, exalted by the introduction of the symbol, is equivalent to pantheis

entific religion; a logical superstructure on a basis of experimentally verifiable truth; and that its method is identical with that of science. we must resolutely exclude the accidental features of both, especially of buddhism; and unfortunately in both cases we have to deal with dishonest and shameless attempts to foist on either opinions for which neither is willing to stand sponser. professer huxley has dealt with one in his pseudo-scientific realism; professer rhys davids has demolished the other in that one biting comment on esoteric buddhism that it was not esoteric and certainly not buddhism. but some of the theosophic mud still sticks to the buddhist chariot; and there are still people who believe that sane science has at least a friendly greeting for atheism and materialism in th

urse, what the buddha said or did not say is immaterial; a thing is true or not true, whoever said it. we believe mr. savage landor when he affirms that lhassa is an important town in tibet. where only probabilities are concerned we are of course influenced by the moral char- 1 see childers, pali dictionary, s.v. nibbana. 1903 science and buddhism (inscribed to the revered memory of thomas henrey huxley) science and buddhism 85 acter and mental attainments of the speaker, but here i have nothing to do with what is uncertain.1 there is an excellent test for the value of any passage in a buddhist book. we are, i think, justified in discarding passages which are clearly oriental fiction, just as modern criticism, however secretly theistic, discards the story of hasisadra or of noah. in justic

ulgarly scientific; to observe, to classify, to think; i conceive we may take the matter seriously, and accord a reasonable investigation to its assertions. examples of such succinctness and clarity may be found in the four noble truths; the three characteristics; the ten fetters; and there is clearly a definite theory in the idea of karma. such ideas are basic, and are as a thread on which 1 see huxley s classical example of the horse, zebra and centaur. 2 similarly, where buddhist parables are of a mystical nature, where a complicated symbolism of numbers (for example) is intended to shadow a truth, we must discard them. my experience of mysticism is somewhat large; its final dictum is that the parable x may be equated to a, b, c, d. z by six-and-twenty different persons, or by one perso

ALEISTER CROWLEY EQ I 1

ilosophers and men of science run round and round in the ring; they have amusing tricks: they are cleverly trained; but they get nowhere. i don't seem to be getting anywhere myself. ii a fresh attempt. let us look into the simplest and most certain of all possible statements "thought exists, or if you will "cogitatur. descartes supposed himself to have touched bed-rock with his "cogito "ergo sum" huxley pointed out the complex nature of this proposition, and that it was an enthymeme with the premiss "omnes sunt, qui cogitant" suppressed. he reduced it to "cogito" or, to avoid the assumption of an ego "cogitatur" examining more closely this statement, we may still cavil at its form. we cannot translate it into english without the use of the verb to be, so, that, after all, existence is impl

into decay and by it empires have been created; and its dreaded foe is of necessity "dogma" 150 directly a man begins to say "yes" without the question "why" he becomes a dogmatist, a potential, if not an actual liar. and it is for this reason that we are so bitterly opposed to and use such scathing words against the present- day rationalist6 when we attack him. for we see he is doing for darwin, huxley, and spencer what the early christian did for jesus, peter, and paul; and that is, that he, having already idealised them, is now in the act of apotheosising them. soon, if left unattacked, will "their" word become the word, and in the place of the "book of genesis" shall we have the "origin of species" and in the place of the christian accepting as truth the word of jesus shall we have the

ALEISTER CROWLEY EQ I 5

burah in one place, and what is organic chemistry but the production of useful compounds whose nature is deduced absolutely from theoretical considerations long before it is ever produced in the laboratory? the difference, you will say, is that the qabalists maintain a mind of each kind behind each class of things on one kind; but so did berkeley, and his argument in that respect is, as the great huxley showed, irrefragable. for by the universe i mean the sensible; any other is not to be known; and the sensible is dependent upon mind. nay, though the sensible is said to be an argument of a universe insensible, the latter becomes sensible to mind as soon as the argument is accepted, and disappears with its rejection. nor is the qabalah dependent upon its realism, and its application to the

place, the ego and the non-ego unite explosively &c &c "the psychology of hashish" 1909. samadhi (is) that state of mind in which subject and object, becoming one, have disappeared" ib "the uniting of subject and object which is samadhi" ib "o thou sun of thought, of bliss transcending thought, rise "where division dies" absorb in glory of the glowing orb self and its shadow "pentecost" 1904. he (huxley) denies the assertion of duality; he has no datum to assert the denial of duality. i have "science and buddhism" 1904 "whosoever goes inward to find "miracles follow as a dower. anything but the divine in his but ah! they used the fatal power centre is working on the side of his and lost the spirit in the act" own loss. those who are seek "pentecost" 1904. ing to exercise the powers of the

ALEISTER CROWLEY EQ I 5

become a blessing. the final reward of the m.t, his marriage even with babalon herself. the paean thereof. 1. the final manifestation. all leads up to the crowned child, horus, the lord of the new aeon["a further and fuller comment upon this book is in preparation] 176 stop press reviews the new god and other essays. by ralph shirley. these remarkable essays have much of the depth and lucidity of huxley, with a greater power of sustaining the interest of the casual reader. mr. shirley has the gift of bringing life into controversies long since dead and buried, of showing their importance to us, of restating them in terms of actuality. moreover his standpoint is most sane. he is a questioner and critic not obsessed by the microscopic accuracy of the logician, but able to see things with hum

ALEISTER CROWLEY EQUINOX EQ I 2 2

would be a 'miracle' in the sense of a wonderful event, indeed; but no one trained in the methods of science would imagine that any law of nature was really violated thereby. he would simply set to work to investigate the conditions under which so highly unexpected an occurrence took place; and thereby enlarge his experience and modify his hitherto unduly narrow conception of the laws of nature- huxley "essay on hume" p. 155 "a philosopher has declared that he would discredit universal testimony rather than believe in the resurrection of a dead person, but his speech was rash, for it is on the faith of before the birth of copernicus the sun was universally considered to be a body moving round the earth; it was a fact, and probably whilst it lasted the most universal fact the mind of man h

ALEISTER CROWLEY EQUINOX EQ I 2

f the secrets of the water. and he pronounced just judgment. but the others were blinded by passion and self-interest. they only quarrelled more noisily, and were finally turned out of court. but the judge caused the man with the microscope to be appointed government analyst at pounds12,000 a year. now the water man is the believer, and the inhabitant the unbeliever. the judge is the agnostic- in huxley's sense of the word; and the man with the microscope is the scientific illuminist. curious as it may seem, all this was most carefully explained 8 in no. 1 of this review, in mr. frank harris's "the magic glasses" mr 'allett is the materialist, canon bayton the idealist, the judge's daughter is the agnostic, and matthew penry the scientific illuminist. if the little girl had been able to "f

ALEISTER CROWLEY EQUINOX EQ I 3 3

ous metaphysic, which allies it with agnostic metaphysic) that the buddha who had spoken this command was not the same as the buddha before he had spoken it, lies the proof that the buddha, by speaking this command, violated it. more, not only did he slay himself; he breathed in millions of living organisms and slew them. he could nor eat nor drink nor breathe without murder implicit in each act. huxley cites the "pitiless microscopist" who showed a drop of water to the brahmin who boasted himself "ahimsa_ harmless. so among the "rights" of a bhikkhu is medicine. he who takes quinine does so with the deliberate intention of destroying innumerable living beings; whether this is done by stimulating the phagocytes, or directly, is morally indifferent. how such a fiend incarnate, my dear broth

pleasant_ far from it_ but since the english section of my readers, having unclean minds, will otherwise find a fulcrum therein for their favourite game of slander. let it suffice if i say that the buddha_ in spite of the ridiculous membrane legend,6 one of those foul follies which idiot devotees invent only too freely_ was a confirmed and habitual adulterer. it would be easy to argue with hegel- huxley that he who thinks of an act commits it("cf" jesus also in this connection, thought he only knows the creative value of desire, and that since a and not-a are mutually limiting, therefore interdependent, therefore identical, therefore identical, he who forbids an act commits it; but i feel that this is no place for metaphysical hair-splitting; let us prove what we have to prove in the plain

yet surely an allegorical order is one in essence, and i have no longer a shadow of a doubt that these so-called "precepts" are a species of savage practical joke. apart from this there can hardly be much doubt, when critical exegesis has done its damnedest on the logia of our lord, that buddha did at some time 307 commit himself to some statement"(something called) consciousness exists" is, said huxley, the irreducible minimum of the pseudo-syllogism, false even for an enthymeme "cogito, ergo sum" this 6 membrum virile illius in membrana inclusum esse aiunt, ne copulare posset. proposition he bolsters up by stating that whoso should pretend to doubt it would thereby but confirm it. yet might it not be said"(something called) consciousness appears to itself to exist" since consciousness is

but that it should be a more real existence than that of a reflection is doubtful, incredible, even inconceivable. if by consciousness we mean the normal consciousness, it is definitely untrue, since the dhyanic consciousness includes it and denies it. no doubt "something called" acts as a kind of caveat to the would-be sceptic, though the phrase is bad, implying a "calling" but we can guess what huxley means. no doubt buddha's scepticism does not openly go quite as far as mine_ it must be remembered that "scepticism" is merely the indication of a possible attitude, not a belief, as so many good fool-folk think; but buddha not only denies "cogito, ergo sum; but "cogito, ergo non sum" see "sabbasava sutta" par. 10. at any rate sakkyaditthi, the delusion of personality, is in the very forefr

ALEISTER CROWLEY EQUINOX EQ I 4

she shall 81 comprehend the holiness of sex. chastity forms part of that training, and i should hope to see her one day a happy wife and mother. to the prude equally i prescribe a course of training by which she shall comprehend the holiness of sex. unchastity forms part of that training, and i should hope to see her one day a happy wife and mother. to the bigot i commend a course of thomas henry huxley; to the infidel a practical study of ceremonial magic. then, when the bigot has knowledge of the infidel faith, each may follow without prejudice his natural inclination; for he will no longer plunge into his former excesses. so also she who was a prostitute from native passion may indulge with safety in the pleasure of love; and she who was by nature cold may enjoy a virginity in no wise m

mendous will is exactly what the yogi wants.120 and the conquest of the will is the beginning and end of pr n y ma. 98 117 for further powers see flagg's "transformation or yoga" pp. 169, 181. 118 such as: apana, samana, udana, vyana, haga, kurma, vrikodara, devadatta, dhanajaya, etc, etc. 119 raja-yoga "vivek nanda" p. 23. see eliphas levi's "the dogma and ritual of magic" pp. 121, 158, 192, and huxley's "essay on hume" p. 155. 120 raja-yoga "vivek nanda" pp. 36, 37. arjuna says "for the mind is verily restless, o krishna; it is impetuous, strong and difficult to bend, i deem it as hard to curb as the wind" to which krishna answers "without doubt, o mighty-armed, the mind is hard to curb and restless, but it may be curbed by constant practice and by indifference."121 the kundalini whilst

ALEISTER CROWLEY EQUINOX EQ I 6

attempt to restrict the term mysticism to christian mysticism must fail. it is indeed self-destructive. to exclude the authors of the bhagavadgita, the voice of the silence, knox om pax, and the tao teh king is to exclude by implication st. teresa. to deny crowley is to deny christ. similarly, the attempt to define magic in terms contrary to its tradition, is sectarian folly. i may disagree with huxley, but i shall not confute him by saying that he was a bigoted opponent of evolution. roosevelt, in calling thomas paine a dirty little atheist, when he was demonstrably a clean tall deist, established only the record for falsehood. mr 160 (or mrs or miss) evelyn underhill does the same thing when he abuses the magi by attributing to them the doctrines and practices of sorcerers. and we think

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

pa..3,110,400,000,000 that these figures are not fanciful, but are founded upon astronomical facts, has been demonstrated by mr. davis, in an essay in the asiatic researches; and this receives further corroboration from the geological investigations and calculations made by dr. hunt, formerly president of the anthropological society, and also in some respects from the researches made by professor huxley. great as the period of the maha kalpa seems to be, we are assured that thousands and thousands of millions of such maha kalpas have passed, and as many more are yet to come (vide brahma-vaivarta and bhavishyre puranas; and linga purana, ch. 171, verse 107 &c) and this in plain language means that the time past is infinite and the time to come is equally infinite. the universe is formed, di

BLAVATSKY H P ANTHROPOGENESIS

l. xxviii, p. 281; or shall we ask support for our chronology from mr. darwin's works, wherein he demands for the organic transformations according to his theory from 300 to 500 million years? sir c. lyell and prof. houghton were satisfied with placing the beginning of the cambrian age at 200 and 240 millions of years back respectively. geologists and zoologists claim the maximum time, though mr. huxley, at one time, placed the beginning of the incrustation of the earth 1,000 million years ago, and would not surrender a millennium of it. but the main point for us lies not in the agreement or disagreement of the naturalists as to the duration of geological periods, but rather in their perfect accord on one point, for a wonder, and this a very important one. they all agree that during "the m

hrough the habitable phase (p. 49) judging from past experience, we do not entertain the slightest doubt that, once called upon to answer "the absurd unscientific and preposterous claims of exoteric (and esoteric) aryan chronology" the scientist of "the results incredibly short" i.e, only 15,000,000 years, and the scientist, who "would require 600,000,000 years" together with those who accept mr. huxley's figures of 1,000,000,000 "since sedimentation began in europe (world life, would all be as dogmatic one as the other. nor would they fail to remind the occultist and the brahmin, that it is the modern men of science alone who represent exact science, whose duty it is to fight inaccuracy and superstition. the earth is passing through the "habitable phase" only for the present order of thin

us, up to the more complex and heterogeneous; though not quite on the lines traced for us by the modern evolutionists. this double evolution in two contrary directions, required various ages, of divers natures and degrees of spirituality and intellectuality, to fabricate the being now known as man. furthermore, the one absolute, ever acting and never erring law, which proceeds on the[[footnote(s. huxley, supported by the most evident discoveries in comparative anatomy, could utter the momentous sentence that the anatomical differences between man and the highest apes are less than those between the latter and the lowest apes. in relation to our genealogical tree of man, the necessary conclusion follows that the human race has evolved gradually from the true apes("the pedigree of man" by er

t first divorced from their (to science) too metaphysical elements. has the last word on the subject of human evolution yet been said "each. answer to the great question (man's real place in nature, invariably asserted by the followers of its propounder, if not by himself, to be complete and final, remains in high authority and esteem, it may be for one century, it may be for twenty" writes prof. huxley "but, as invariably, time proves each reply to have been a mere approximation to the truth- tolerable chiefly on account of the ignorance of those by whom it was accepted, and wholly intolerable when tested by the larger knowledge of their successors! will this eminent darwinian admit the possibility of his pithecoid ancestry being assignable to the list of "wholly intolerable beliefs" in t

ge. but how long, we ask, is the duration of those ages and periods since the mesozoic time? on this, after a good deal of speculation and wrangling, science is silent, the greatest authorities upon the subject being compelled to answer to the question "we do not know" this ought to show that the men of science are no greater authorities in this matter than are the profane. if, according to prof. huxley "the time represented by the coal formation would be six millions of years* how many more millions would be required to cover[[footnote(s "introduction a l'etude des races humaines "modern science and modern thought" by s. laing, p. 32[[vol. 2, page] 156 the secret doctrine. the time from the jurassic period, or the middle of the so-called "reptilian" age (when the third race appeared, up t

chebiosis, or equivocal generation, or the spontaneous production of organisms of the simplest conceivable kind. such are the monera (protogenes, protamoeba, etc, exceedingly simple microscopic masses of protoplasm without structure or organisation, which take in nutriment and reproduce themselves by division. such a moneron as that primordial organism discovered by the renowned english zoologist huxley, and named bathybius haeckelii, appears as a continuous thick protoplasmic covering at the greatest depths of the ocean, between 3,000 and 30,000 feet. it is true that the first appearance of such monera has not up to the present moment been actually observed; but there is nothing intrinsically improbable in such an evolution (the "pedigree of man" aveling's translation, p 33) the bathybius

de margin to occult speculations. the opponents of the darwinian theory were, and still remain, polygenists. such "intellectual giants" as john crawford and james hunt discussed the problem and favoured polygenesis, and in their day there was a far stronger feeling in favour of than against this theory. it is only in 1864 that darwinians began to be wedded to the theory of unity, of which messrs. huxley and lubbock became the first coryphai. as regards that other question, of the priority of man to the animals in the order of evolution, the answer is as promptly given. if man is really the microcosm of the macrocosm, then the teaching has nothing so very impossible in it, and is but logical. for, man becomes that macrocosm for the three lower kingdoms under him. arguing from a physical sta

asement is reached. this point is that at which the doctrine of modern evolution enters into the arena of speculative hypothesis. arrived at this period we will find it easier to understand haeckel's anthropogeny, which traces the pedigree of man 'from its protoplasmic root, sodden in the mud of seas which existed before the oldest of the fossiliferous rocks were deposited' according to professor huxley's exposition. we may believe the man (of the third round) evolved 'by gradual modification of an (astral) mammal of ape-like organization' still easier when we remember that (though in a more condensed and less elegant, but still as comprehensible, phraseology) the same theory was said by berosus to have been taught many thousands of years before his time by the man-fish oannes or dagon, th

ess philosophical and more immoral religions) of the ancient world" only, while we find in biblical esotericism physiological sexual mysteries symbolised, and very little[[footnote(s* mr. gladstone's unfortunate attempt to reconcile the genetic account with science (see nineteenth century "dawn of creation" and the "proem to genesis" 1886) has brought upon him the jovian thunderbolt hurled by mr. huxley. the dead-letter account warranted no such attempt; and his fourfold order, or division of animated creation, has turned into the stone which, instead of killing the fly on the sleeping friend's brow, killed the man instead. mr. gladstone killed genesis for ever. but this does not prove that there is no esotericism in the latter. the fact that the jews and all the christians, the modern as

the lower genera of being "certain well-marked forms of living beings have existed through enormous epochs, surviving not only the changes of physical conditions, but persisting comparatively unaltered, while other forms of life have appeared and disappeared. such forms may be termed 'persistent types' of life; and examples of them are abundant enough in both the animal and the vegetable worlds (huxley "proceed. of roy. inst" vol. iii, p. 151. nevertheless, we are not given any good reason why darwin links together reptiles, birds, amphibians, fishes, mollusca, etc, etc, as off-shoots of a moneric ancestry. nor are we told whether reptiles, for instance, are direct descendants of the amphibian, the latter of fishes, and fishes of lower forms- which they certainly are. for the monads have

d forth as a monad on the newly built chain of worlds. let the student ponder over this mystery, and then he will easily convince himself that, as there are also physical links between many classes, so there are precise domains wherein the astral merges into physical evolution. of this science breathes not one word. man has evolved with and from the monkey, it says. but now see the contradiction. huxley proceeds to point out plants, ferns, club mosses, some of them generically identical with those now living, which are met with in the carboniferous epoch, for "the cone of the oolitic araucaria is hardly distinguishable from that of existing species. subkingdoms of animals yield the same instances. the globigerina of the atlantic soundings is identical with the cretaceous species of the sam

o puppy("modern science" etc, p. 171. why, then, not make man and dog evolve from a common ancestor, or from a reptile- a naga, instead of coupling man with the quadrumana? this would be just as logical as the other, and more so. the shape and the stages of the human embryo have not changed since historical times, and these metamorphoses were known to aesculapius and hippocrates as well as to mr. huxley. therefore, since the kabalists had remarked it since prehistoric times, it is no new discovery. in "isis" vol. i, 389, it is noticed and half explained. as the embryo of man has no more of the ape in it than of any other mammal, but contains in itself the totality of the kingdoms of nature, and since it seems to be "a persistent type" of life, far more so than even the foraminifera, it see

ore for the anthropoid ape also, all those, at any rate, who have reached the remove next to man in this[[vol. 2, page] 262 the secret doctrine. round- and these will all be men in the fifth round, as present men inhabited ape-like forms in the third, the preceding round. behold, then, in the modern denizens of the great forests of sumatra the degraded and dwarfed examples "blurred copies" as mr. huxley has it- of ourselves, as we (the majority of mankind) were in the earliest sub-races of the fourth root-race during the period of what is called the "fall into generation" the ape we know is not the product of natural evolution but an accident, a cross-breed between an animal being, or form, and man. as has been shown in the present volume (anthropogenesis, it is the speechless animal that

have traced man back to an epoch which goes far to break down the apparent barrier that exists between the chronologies of modern science and the archaic doctrine. it is true that english scientists generally have declined to commit themselves to the sanction of the hypothesis of even a tertiary man. they, each and all, measure the antiquity of homo primigenius by their own lights and prejudices. huxley, indeed, ventures to speculate on a possible pliocene or miocene man. prof. seeman and mr. grant allen have relegated his advent to the eocene, but, speaking generally, english scientists consider that we cannot safely go beyond the quaternary. unfortunately, the facts do not accommodate the too cautious reserve of these latter. the french school of anthropology, basing their views on the d

ife, between the angels of the kings: and one outside garment, which exists and does not exist, is seen and not seen. in that garment, the nephesh is clothed, and she goes and flies in it, to and fro in the world (zohar i, 119b. col. 475; qabbalah, 412) this relates to the races (their "garments" or degree of materiality) and to the three principles of man in their three vehicles[[footnote(s* mr. huxley divides those races into the quintuple group of australioids, negroids, mongoloids, xanthochroics and melanochroics- all issuing from imaginary anthropoids. and yet, while protesting against those who say "that the structural differences between man and apes are small and insignificant" and adding that "every bone of the gorilla bears a mark by which it can be distinguished from a correspon

to have his[[vol. 2, page] 646 the secret doctrine. own special theory accepted to the exclusion of all others. thus, from maillet in 1748 down to haeckel in 1870, theories on the origin of the human race have differed as much as the personalities of their inventors themselves. buffon, bory de st. vincent, lamarck, e. g. st. hilaire, gaudry, naudin, wallace, darwin, owen, haeckel, filippi, vogt, huxley, agassiz, etc, etc, each evolved a more or less scientific hypothesis of genesis. de quatrefages arranges them in two principal groups- one holding to a rapid, and the other to a very gradual transmutation; the former, favouring a new type (man) produced by a being entirely different; the latter teaching the evolution of man by progressive differentiation. strangely enough, it is from the m

such men of learning as the late prof. balfour stewart, messrs. crookes, quatrefages, wallace, agassiz, butlerof, and several others, though we may not agree, from the stand-point of esoteric philosophy, with all they say. but nothing could make us consent to even a show of respect for the opinions of other men of science, such as haeckel, carl vogt, or ludwig buchner, in germany; or even of mr. huxley and his co-thinkers in materialism in england- the colossal erudition of the first named, notwithstanding. such men are simply the intellectual and moral murderers of future generations; especially haeckel, whose crass materialism often rises to the height of idiotic naivetes in his reasonings. one has but to read his "pedigree of man, and other essays (aveling's transl) to feel a desire, i

esign. in place of an arbitrary act of operation, we have a necessary law of evolution (so had manu and kapila, and, at the same time, guiding, conscious and intelligent powers "darwin had very wisely. put on one side the question as to the first appearance of life. but very soon that consequence, so full of meaning, so wide reaching, was openly discussed by able and brave scientific men, such as huxley, carl vogt, ludwig buchner. a mechanical origin of the earliest living form, was held as the necessary sequence to darwin's teaching. and we are at present concerned with a single consequence of the theory, the natural origin of the human race through almighty evolution (pp. 34, 37. to which, unabashed by this scientific farrago, occultism replies: in the course of evolution, when the physi

ith those of the modern evolutionists. hence the esoteric teaching is absolutely opposed to the darwinian evolution, as applied to man, and partially so with regard to other species. it would be interesting to obtain a glimpse of the mental representation of evolution in the scientific brain of a materialist. what is evolution? if asked to define the full and complete meaning of the term, neither huxley nor haeckel will be able to do it any better than webster does "the act of unfolding; the process of growth, development; as the evolution of a flower from a bud, or an animal from the egg" yet the bud must be traced through its parent-plant to the seed, and the egg to the animal or bird that laid it; or at any rate to the speck of protoplasm from which it expanded and grew. and both the se

hesis, however absurd, is to commit the one unpardonable sin! we risk it[[vol. 2, page] 656 the secret doctrine. ii. the ancestors mankind is offered by science "the question of questions for mankind- the problem which underlies all others, and is more deeply interesting than any other- is the ascertainment of the place which man occupies in nature, and of his relations to the universe of things- huxley- the world stands divided this day, and hesitates between divine progenitors- be they adam and eve or the lunar pitris- and bathybius haeckelii, the gelatinous hermit of the briny deep. having explained the occult theory, it may now be compared with that of the modem materialism. the reader is invited to choose between the two after having judged them on their respective merits. we may deri

therefore, as truly observed by dr. f. pfaff, whose premises are as sound and correct as his biblical conclusions are silly "the brain of the apes most like man, does not amount to quite a third of the brain of the lowest races of men: it is not half the size of the brain of a new-born child("the age and origin of man) from the foregoing it is thus very easy to perceive that in order to prove the huxley-haeckelian theories of the descent of man, it is not one, but a great number of "missing links- a true ladder of progressive evolutionary steps- that would have to be first found and then presented by science to thinking and reasoning humanity, before it would abandon belief in gods and the immortal soul for the worship of quadrumanic ancestors. mere myths are now greeted as "axiomatic trut

BLAVATSKY H P COSMOGENESIS

potential unity. 583 the "seventh" in chemistry. 585- xiii. the modern nebular theory. 588 forces are emanations. 591 what is the nebula. 595- xiv. forces- modes of motion or intelligences. 601 the vital principle. 603 occult and physical science. 605- xv. gods, monads, and atoms. 610 the gods of the ancients- the monads. 613 the monad and the duad. 617 the genesis of the elements. 621 hermes and huxley. 625 the teaching of leibnitz. 627 the monads according to occultism. 632- xvi. cyclic evolution and karma. 634 karmic cycles and universal ethics. 637 destiny and karma. 639 karma-nemesis. 643- xvii. the zodiac and its antiquity. 647 the jewish patriarchs and the signs of the zodiac. 651 zodiacal cycles. 656 hindu astronomy. 661- xviii. summary of the mutual position. 668 science confesses

forehand that no man of science will accept, even as an hypothesis, let alone as a theory or axiom, the facts imparted. have you so much as accepted or believed in the a b c of the occult philosophy contained in the theosophist "esoteric buddhism" and other works and periodicals? has not even the little which was given, been ridiculed and derided, and made to face the "animal" and "ape theory" of huxley- haeckel, on one hand, and the rib of adam and the apple on the other? notwithstanding such an unenviable prospect, a mass of facts is given in the present work. and now the origin of man, the evolution of the globe and[[vol. 1, page] 307 magic potency of sound. the races, human and animal, are as fully treated here as the writer is able to treat them. the proofs brought forward in corrobor

this earth. the exhumed relics of pre-adamic man "instead of shaking our confidence in scripture, supply additional proof of its veracity (p. 194. how so? in the simplest way imaginable; for the author argues that, henceforth "we (the clergy "are enabled to leave scientific men to pursue their studies without attempting to coerce them by the fear of heresy (this must be a relief indeed to messrs. huxley, tyndall, and sir c. lyell "the bible narrative does not commence with creation, as is commonly supposed, but with the formation of adam and eve, millions of years after our planet had been created. its previous history, so far as scripture is concerned, is yet unwritten "there may have been not one, but twenty different races upon the earth before the time of adam, just as there may be twe

ared to them- and i here repeat only their arguments- that "to run counter to the teachings of its most eminent exponents, was to court a premature discomfiture in the eyes of the western world" it is, therefore, desirable to define once and for all the position which the writer, who does not agree in this with her friends, intends to maintain. so far as science remains what in the words of prof. huxley it is, viz "organized common sense; so far as its inferences are drawn from accurate premises- its generalizations resting on a purely inductive basis- every theosophist and occultist welcomes respectfully and with due admiration its contributions to the domain of cosmological law. there can be no possible conflict between the teachings of occult and so-called exact science, where the concl

rstand that the earth was at one time independent of the sun? since the ages of the sun, planets, and the earth, as stated in the many scientific hypotheses of the astronomers and physicists, are given elsewhere (infra, we have said enough to show the disagreement between the ministers of modern science. whether we accept the fifteen million years of sir w. thomson or the thousand millions of mr. huxley, for the rotational evolution of our solar system, it will always come to this; by accepting self-generated rotation for the heavenly bodies composed of inert matter and yet moved by their own internal motion, for millions of years, this teaching of science amounts to (a) an evident denial of that fundamental physical law, which states that "a body in motion tends constantly to inertia (i.e

f modern philosophy, turning a pharisaical face to psychology and idealism, and its natural face of a roman augur, swelling his cheek with his tongue- to materialism. the monists are worse than the materialists; because, while looking at the universe and psycho-spiritual man from the same negative stand-point, the latter put their case far less plausibly than sceptics of mr. tyndall's or even mr. huxley's stamp. herbert spencer, bain and lewes are more dangerous to universal truths than buchner "geology" by professor a. winchell* see five years of theosophy- articles "do the adepts deny the nebular theory" and "is the sun merely a cooling mass- for the true occult teaching[[vol. 1, page] 529 mysterious sun fluid. viii. life, force, or gravity. the imponderable fluids have had their day "me

f exoteric buddhism on scientific and materialistic lines, than he knows of esoteric philosophy, defames those whom he honours with his spite, and assumes with the theosophists the airs of a profound scholar, one can only smile and- heartily laugh at him[[vol. 1, page] 540 the secret doctrine. of course, the occultists are fully aware of the fact that the vitalist "fallacy" so derided by vogt and huxley, is, nevertheless, still countenanced in very high scientific quarters, and, therefore, they are happy to feel that they do not stand alone. thus, professor de quatrefages writes "it is very true we do not know what life is; but no more do we know what the force is that set the stars in motion. living beings are heavy, and therefore subject to gravitation; they are the seat of numerous and

ygen and hydrogen, many other constituents, undreamt of by our terrestrial modern chemistry. as in the realm of matter, so in the realm of spirit, the shadow of that which is cognized on the plane of objectivity exists on that of pure subjectivity. the speck of the perfectly homogeneous substance, the sarcode of the haeckelian monera, is now viewed as the archebiosis of terrestrial existence (mr. huxley's "protoplasm; and bathybius haeckelii has to be traced to its pre-terrestrial archebiosis. this is first perceived by the astronomers at its third stage of evolution, and in the "secondary creation" so-called. but the students of esoteric philosophy understand too well the secret meaning of the stanza "brahma has essentially the aspect of prakriti, both evolved and unevolved. spirit, o twi

ry of evolution, the occult teachings are still found corroborated by exact science and its confessions, as far, at least, as regards the supposed "simple" elements, now suddenly[[footnote(s* corresponding on the cosmic scale with the spirit, soul-mind, life, and the three vehicles- the astral, the mayavic and the physical bodies (of mankind) whatever division is made[[vol. 1, page] 625 hermes or huxley? degraded into poor and distant relatives- not even second cousins to the latter. for we are told by prof. crookes that "hitherto, it has been considered that if the atomic weight of a metal, determined by different observers, setting out from different compounds, was always found to be constant. then such metal must rightly take rank among the simple or elementary bodies. we learn. that th

lutely primary and ultimate, seems to be growing less and less distinct (p. 16. on page 429 of isis unveiled, vol. i, we said that "the mystery of first creation, which was ever the despair of science, is unfathomable unless they (the scientists) accept the doctrine of hermes. they will have to follow in the footsteps of the hermetists" our prophecy begins to assert itself. but between hermes and huxley there is a middle course and point. let the men of science only throw a bridge half-way, and think seriously over the theories of leibnitz. we have shown our theories with regard to atomic evolution- their last formation into compound chemical molecules being produced within our terrestrial workshops in the earth's atmosphere and not elsewhere- as strangely agreeing with the evolution of at

lic evolution and karma. it is the spiritual evolution of the inner, immortal man that forms the fundamental tenet in the occult sciences. to realize even distantly such a process, the student has to believe (a) in the one universal life, independent of matter (or what science regards as matter; and (b) in the individual intelligences that animate the various manifestations of this principle. mr. huxley does not believe in "vital force" others do. dr. j. h. hutchinson sterling's work "concerning protoplasm" has made no small havoc of this dogmatic negation. professor beale's decision is also in favour of a vital principle; and dr. b. w. richardson's lectures on the "nervous ether" have been sufficiently quoted from. thus, opinions are divided. the one life is closely related to the one law

onnection with, human life? even exoteric philosophy explains that these perpetual circles of time are ever returning on themselves, periodically, and[[footnote(s* we refer those who would regard the statement as an impertinence or irreverence against accepted science, to mr. james hutchinson stirling's work concerning "protoplasm" which is a defence of a vital principle versus the molecularists- huxley, tyndall, vogt, and co- and request them to examine whether it is true or not to say that the scientific premises may not be always correct, but that they are accepted, nevertheless, to fill up a gap or a hole in some beloved materialistic hobby. speaking of protoplasm and the organs of man, as "viewed by mr. huxley" the author says "probably then, in regard to any continuity in protoplasm

true or not to say that the scientific premises may not be always correct, but that they are accepted, nevertheless, to fill up a gap or a hole in some beloved materialistic hobby. speaking of protoplasm and the organs of man, as "viewed by mr. huxley" the author says "probably then, in regard to any continuity in protoplasm of power, of form, or of substance, we have seen lacunae enow. nay, mr. huxley himself can be adduced in evidence on the same side. not rarely do we find in his essay admissions of probability, where it is certainty that is alone in place. he says, for example 'it is more than probable that when the vegetable world is thoroughly explored we shall find all plants in possession of the same powers' when a conclusion is decidedly announced, it is rather disappointing to b

gain, here is a passage in which he is seen to cut his own 'basis' from beneath his own feet. after telling us that all forms of protoplasm consist of carbon, hydrogen, oxygen and nitrogen 'in very complex union' he continues 'to this complex combination, the nature of which has never been determined with exactness, the name of protein has been applied' this, plainly, is an identification, on mr. huxley's own part, of protoplasm and protein; and what is said of one, being necessarily true of the other, it follows that he admits the nature of protoplasm never to have been determined with exactness, and that even in his eyes the lis is still sub judice. this admission is strengthened by the words, too 'if we use this term- protein- with such caution as may properly arise out of our comparati

true of the other, it follows that he admits the nature of protoplasm never to have been determined with exactness, and that even in his eyes the lis is still sub judice. this admission is strengthened by the words, too 'if we use this term- protein- with such caution as may properly arise out of our comparative ignorance of the things for which it stands. etc, etc (p. 33 and 34, in reply to mr. huxley in "yeast. this is the eminent huxley, the king of physiology and biology, who is proven playing at blind man's buff with premisses and facts. what may not the "smaller fry" of science do after this[[vol. 1, page] 638 the secret doctrine. intelligently in space and eternity. there are "cycles of matter* and there are "cycles of spiritual evolution" racial, national, and individual cycles. m

ena of light and heat" and what is matter? do you know more about it than you do about the "hypothetical" agent, ether "in perfect strictness, it is true that chemical investigations can tell us. nothing directly of the composition of living matter, and. it is also in strictness true, that we know nothing about the composition of any (material) body whatever as it is (lecture on protoplasm by mr. huxley) and energy? surely you can define the third person of the trinity of your material universe "the energy is that which is only known to us by its effects (books on physics) pray explain, for this is rather hazy "in mechanics there is actual and potential energy: work[[vol. 1, page] 670 the secret doctrine. actually performed, and the capacity for performing it. as to the nature of molecular

influence of two contrary forces- one which tends to bring them together, the other to separate them. the first is molecular attraction, the second force is due to vis viva, or moving force (ganot's physics) just so: it is the nature of this moving force, the vis viva that we want to know. what is it "we do not know" is the invariable answer "it is an empty shadow of my imagination" explains mr. huxley in his physical basis of life. thus the whole structure of modern science is built on a kind of "mathematical abstraction" on a protean "substance which eludes the senses (dubois reymond) and on effects, the shadowy and illusive will-o'-the-wisps of a something entirely unknown to and beyond the reach of science "self-moving" atoms! self-moving suns, planets, and stars! but who, then, or wh

BLUE EQUINOX

alogues, by bishop berkeley. the classic of subjective idealism. essays of david hume. the classic of academic scepticism. first principles by herbert spencer. the classic of agnosticism. prolegomena, by immanuel kant. the best introduction to metaphysics. the canon. the best textbook of applied qabalah. the fourth dimension, by h. hinton. the best essay on the subject. the essays of thomas henry huxley. masterpieces of philosophy, as of prose. curriculum of a.a. 23 the object of this course of reading is to familiarize the student with all that has been said by the great masters in every time and country. he should make a critical examination of them; not so much with the idea of discovering where the truth lies, for he cannot do this except by virtue of his own spiritual experience, but

ion of christianity, and who represented in that time a movement towards the light of learning and of science, which has been brought to fruition in our own times by the labours of the orientalist from von hammer-purgstall and sir william jones to professer rhys davids and madame blavastsky, to say nothing of such philosophers as schopenhauer, on the one hand; and by the heroic efforts of darwin, huxley, tyndall, and spencer, on the other. i have no sympathy with those who cry out against property, as if what all men desire were of necessity evil; the natural instinct of every man is to own, and while man remains in this mood, attempts to destroy property must not only be nugatory, but deleterious to the community. there is no outcry against property where wisdom and kindness administer it

DAVID ICKE THE BIGGEST SECRET

0 years ago.official science is silent on the cause of this and mutters terms like the missing link.but some unavoidable facts need to be addressed. suddenly the previous physical formknown as homo erectus became what we now call homo sapiens. from the start the newhomo sapiens had the ability to speak a complex language and the size of the humanbrain increased massively. yet the biologist thomas huxley said that major changeslike this can take tens of millions of years. this view is supported by the evidence ofhomo erectus which appears to have emerged in africa about 1.5 million years ago. forwell in excess of a million years their physical form seems to have remained the same,but then, out of nowhere, came the dramatic change to homo sapiens. about 35,000years ago came another sudden up

nsured their unquestioning service to the brotherhood agenda.many of these people became the leaders of the third world countries which, on thesurface, were winning their independence. in truth they continued to be controlled bythe same people as before. running alongside this was the united nations social andcultural organisation under the leadership of another brotherhood mind programmer,julian huxley. the late dr fred wills, the foreign minister of guyana, summed up thesituation brilliantly when he said the united nations was the worlds largest,continuously-run, brainwashing programme for leaders of developing countries. thesame applies to the leaders of the industrial countries too, who also have their mindsplayed with before they are allowed to enter the positions of political and eco

g behind other job descriptions. tavistock was behind the drug culture ofthe 1960s and the hippie movement and it was they who controlled the purveyors of the314tune in, drop out philosophy. this was underpinned by the brotherhood-cia operationwhich made the drug lsd widely available. they are constantly in search of morepowerful techniques to imprison the human race in complete servitude. aldous huxley,a tavistock agent, and guru of the 60s revolution, revealed the agenda at a lecture tothe california medical school in san francisco in 1961. he said:there will be in the next generation or so a pharmacological method of making peoplelove their servitude and producing dictatorship without tears so to speak. producing a kindof painless concentration camp for entire societies so that people w

e sas during world war two. he formed a company for the operationwhich he named kas enterprises, a name inspired by his membership of the capricornafrica society (cas, which in the words of the governor of kenya sir philip kerr, wascreated to preserve apartheid in a sugar coating 62 the treasurer of capricorn africasociety, mervyn cowne, was the man behind the kenyan park system along withelspeth huxley. she married into the family of julian huxley, the inspiration behind theinternational union for the conservation of nature, the architects of biodiversity, andan organisation with a constitution written by the british foreign office. theinterconnecting web is incredible. the queen and prince philip knew exactly whatstirlings sas assault team were going to do in operation lock. stirling is

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ents with psilocybin. they subsequently obtained financing to conduct experiments and to publicize the use of such drugs as lsd (lysergic acid diethylamide) in producing altered states of consciousness, thus launching the psychedelic revolution. in propagating the belief that mystical experience could be obtained from a drug, leary and alpert were expanding upon suggestions made earlier in aldous huxley s book the doors of perception (1954, which cited the sacramental use of peyote by certain north american indians. however, the motivations and cultural values of those closely knit groups were left behind in what became a popular movement. the psychedelic revolution contributed to the popularization of mystical experiences in an otherwise materialistic society but at the same time led many

the power of inhibition, of reasoning, and of attention, thereby increasing the power of the subconscious. charles w. donville-fife describes in his book among wild tribes of the amazons (1924) how clairvoyance could be induced by a drug named yage or peyotl (peyote. he was convinced by actual experiments of the strange workings of the drug. since then, louis levin s phantastica (1931) and aldous huxley s the doors of perception (1954) have familiarized a whole generation with psychedelic drugs. dr. norman jeans, in experiments with himself under various anesthetics, found that under the influence of laughing gas (nitrous oxide) he became clairvoyant and was able to see events happening at various distant places. a more complicated form of clairvoyance is shown in the case of the medium kn

ssical horror literature as well. the publication of an english translation of louis levin s phantastica; narcotic and stimulating drugs, their use and abuse (1931) drew the attention of physicians and other specialized readers to such vision-producing agents as peyote (from mexican cactus) named anhalonium lewinii because of lewin s pioneer scientific researches. however, it was not until aldous huxley s the doors of perception (1954) and heaven and hell (1956) that the subject of the visionary powers of drugs like mescaline became more widely known in britain and north america. lsd (lysergic acid diethylamide, the active principle in peyote, had been discovered accidentally by the swiss researcher dr. albert hoffman in 1943. huxley s the doors of perception mentioned lsd in relation to t

iatrists like humphrey osmond, who had experimented with the drug in order to elucidate problems of schizophrenia. psychiatrists and doctors began to experiment cautiously and observed the strange changes of consciousness and vision experienced through taking lsd. hoffman also synthesized psilocybin, the active principle in a mexican mushroom used in religious ceremonies by certain tribes. it was huxley s description of his own visionary experiences with mescaline and his sophisticated discussion of the possibilities of chemical ecstasy as a kind of religious experience that stimulated american intellectuals to initiate experiments. the mass media society of the fifties and sixties, with its instant communication geared to a bandwagon of populist trends, helped to spread the concept of ins

brochure current or previous bouts as a drug user, village idiot, thief, madman, carny, masseur, and shaman. however, esalen has undoubtedly pioneered and popularized new directions in human awareness and relationships and introduced methods of turning on without drugs. it has been considered a power center of the human potential movement. esalen grew out of an exciting discussion between aldous huxley, michael murphy, and richard price in santa monica in the summer of 1961. the story of the founding and history of esalen, and the many famous names associated with it as the consciousness revolution swept the united states and influenced the world, is chronicled by walter truett anderson in his book the upstart spring: esalen and the american awakening (1983. the title derives from the pla

rces: basham, don. a manual for spiritual warfare. greensburg, pa: manna books, 1974. blatty, william peter. the exorcist. new york: harper& row, 1971. brooks, pat. out! in the name of jesus. carol stream, ill: creation house, 1972. deutch, richard. exorcism: possession or obsession? london: bachman& turner, 1975. ebon, martin, ed. exorcism: fact not fiction. new york: new american library, 1974. huxley, aldous. the devils of loudon. london: chatto& windus, 1952. reprint, new york: harper& row, 1971. nauman, st. elmo, jr. exorcism through the ages. new york: philosophical library, 1974. neil-smith, christopher. the exorcist and the possessed. cornwall, england: james pike, 1974. oesterreich, t. k. possession: demoniacal and other. london: kegan paul; new york: r. r. smith, 1930. reprint, n

ctical instruction in animal magnetism. rev. ed. new york: samuel r. wells, 1846. de vesme, cesar. a history of experimental spiritualism. 2 vols. london: rider, 1931. du potet, baron. magnetism and magic. london: allen& unwin, 1927. geley, gustave. from the unconscious to the conscious. london: william collins sons, 1920. flournoy, theodore. from india to the planet mars. new york& london, 1900. huxley, aldous. the devils of loudon. london, 1952. reprint, new york: harper, 1971. joire, paul. psychical and supernormal phenomena. london: william rider& son, 1916. kardec, allan. the mediums book (experimental spiritism. london, 1876. michelet, jules. the sorceress. london, 1905. reprinted as satanism and witchcraft. wehman, 1939. richet, charles. thirty years of psychical research. london: w

beelzebub (in hebrew the god of flies, come to carry away to hell the soul of the victim. such stories may have been circulated to justify a cruel and unjust persecution. the nuns involved in the accusations continued to exhibit the signs of demonic possession after grandier s execution. sources: carmona, nichel. les diables de loudun: sorcellerie et politique sous richelieu. paris: fayard, 1988. huxley, aldous. the devils of loudun. london: chatto& windus, 1952. grand lodge of england for the foundation of the grand lodge of masons in england in 1717, see freemasonry. granny-wells a folk term for sacred wells dedicated to st. anne, mother of the virgin mary and grandmother of christ. according to a breton legend, st. anne lived in brittany in her old age and was visited by christ, of whom

e is no external basis for the perception. sources: besterman, theodore. crystal-gazing. london, 1924. reprint, new hyde park, ny: university books, 1965. bramwell, j. m. hypnotism: its history, practice, and theory. london, 1903. gurney, edmund, f. w. h. myers, and frank podmore. phantasms of the living. 2 vols. london: trubner, 1886. reprint, gainesville, fl: scholars facsimiles reprints, 1970. huxley, aldous. the doors of perception. london, 1954. johnson, fred h. the anatomy of hallucinations. chicago: nelson hall, 1978. mackenzie, andrew. apparitions and ghosts. london: barker, 1971. reprint, new york: popular library, 1972. hauntings and apparitions. london: heinemann, 1982. myers, f. w. h. human personality and its survival of bodily death. 2 vols. london: longmans green, 1903. repr

typical drugs of this kind are mescaline, lsd, and psilocybin. the dissemination of knowledge of hallucinogens and their widespread availability in the 1960s created a significant subculture in the west. the use of lsd and related substances opened many to the spiritual life, even though most soon dropped their use. the public was first alerted to the possibilities of psychedelics through aldous huxley s books the doors of perception (1954) and heaven& hell (1956, which suggest that drug experience is related to states of mysticism. his insights were developed at great length by numerous writers in the following two decades. opponents of the use of psychedelics have noted that their use tends to make individuals dependent upon them for the production of ecstatic experiences, and that they

he discovered that he was no longer a christian. he dropped out and moved to ireland to work with the irish agricultural cooperative community. while there he came into contact with the irish theosophists a. e. russell and magician/poet william butler yeats. when he returned to london several years later he became active in the society for psychical research and acquainted with julius and aldous huxley. through aldous huxley, he met swami prabhavananda, a swami of the vedanta society, and became his disciple. in 1937 he moved to new york and then on to california where the swami lived. in los angeles, heard opened trabuco college, an experimental school built around a curriculum in comparative reli- healing center for the whole person encyclopedia of occultism& parapsychology. 5th ed. 714

e concept of the isophyl, an individual who was biologically, psychologically, and spiritually distinct from the majority, and explored the unique social life that would be suitable for them, eventually suggesting some form of communal life. while initially developing the concept to explain his own gay orientation, he later expanded it to include others. in the 1950s, along with his friend aldous huxley, heard also became one of the first to explore the spiritual potentials of lsd and for many years served as a spiritual guide to people who began experimenting with it. he introduced lsd to psychiatrist oscar janiger, who pioneered lsd research in the united states and introduced the drug into the hollywood community. heard was instrumental in introducing lsd to a number of intellectuals in

frauds in the history of humanity. we may never know which one he was. sources: adare, viscount. experiences in spiritualism with d. d. home. u.k: privately printed, 1869. reprint, london: society for psychical research, 1924. alexander, patrick p. spiritualism: a narrative with a discussion. edinburgh, scotland, 1871. browning, elizabeth barrett. letters to her sister, 1846.1859. edited by laura huxley. london: john murray, 1929. reprint, new york: e. p. dutton, 1930. burton, jean. heyday of a wizard: daniel home the medium. london: george g. harrap, 1948. chevalier, j. c. experiments in spiritualism; or, the adjuration of spirits, by a late member of mr. home s spiritual athenaeum. london, 1867. cox, edward w. spiritualism answered by science. london, 1871. crookes, william. research in

les disciples anglais de jacob boehme. paris; n.p, 1960. les francs-macons (the freemasons. paris: editions du seuil, 1960. histoire des rose-croix (history of the rosicrucians. paris: g. nizet, 1955. histoire mondiale des societes secretes (world history of secret societies. n.p, 1959. a history of alchemy. new york: walker, 1963. voyages vers ailleurs (travels to elsewhere. paris: fayard, 1962. huxley, aldous (leonard (1894.1963) eminent british novelist whose brief volumes the doors of perception (1954) and heaven and hell (1956) pioneered discussions on the relationship between drug experience and mysticism. huxley was born in godalming, england, on july 27, 1894, grandson of a famous biologist. he was educated at eton and at balliol college, oxford university (b.a, 1916. he suffered f

on the relationship between drug experience and mysticism. huxley was born in godalming, england, on july 27, 1894, grandson of a famous biologist. he was educated at eton and at balliol college, oxford university (b.a, 1916. he suffered from defective vision and about 1935 began special eyetraining exercises according to the system of w. h. bates. these involved special visualization techniques. huxley found a remarkable improvement in vision and describes his experiences in his book the art of seeing (1942. he went on to write a number of critically hailed novels, short stories, and essays, including crome yellow (1921, antic hay (1923, point counter point (1928, eyeless in gaza (1936, and ape and essence (1949. his prophetic novel brave new world (1932) rose above all his writings as a

r of critically hailed novels, short stories, and essays, including crome yellow (1921, antic hay (1923, point counter point (1928, eyeless in gaza (1936, and ape and essence (1949. his prophetic novel brave new world (1932) rose above all his writings as a particularly effective statement against modern forms of totalitarianism and of the threat posed to individual liberty by technology. through huxley s early friendship with novelist d. h. lawrence he began to be interested in mystical perception, and toward the end of his life this interest deepened and mellowed his later writings. after a period of living in southern france the huxleys eventually settled in los angeles. after huxley s wife maria died in 1955, he married laura archera. huxley himself died on november 22, 1963 (the same

d. h. lawrence he began to be interested in mystical perception, and toward the end of his life this interest deepened and mellowed his later writings. after a period of living in southern france the huxleys eventually settled in los angeles. after huxley s wife maria died in 1955, he married laura archera. huxley himself died on november 22, 1963 (the same day president kennedy was assassinated. huxley s developing interest in occult themes is indicated by his books the devils of loudon (1952, the doors of perception (1954, and heaven and hell (1956. huxley had met occultist aleister crowley in berlin in 1930 and through him was familiar with the effects of mescaline, but it was not until summer 1953 that huxley took the four-tenths of a gram of mescaline that resulted in his own enthusia

es is indicated by his books the devils of loudon (1952, the doors of perception (1954, and heaven and hell (1956. huxley had met occultist aleister crowley in berlin in 1930 and through him was familiar with the effects of mescaline, but it was not until summer 1953 that huxley took the four-tenths of a gram of mescaline that resulted in his own enthusiasm for the possibilities of hallucinogens. huxley s discussions of consciousness-expanding drugs were drawn upon by such apostles of the psychedelic revolution as timothy leary and richard alpert, but huxley himself opposed indiscriminate drug-taking. according to his brother, the famous biologist sir julian huxley, he realized that lsd would not bring liberation and understanding to everyone, and in his last book, island, he points out it

pon by such apostles of the psychedelic revolution as timothy leary and richard alpert, but huxley himself opposed indiscriminate drug-taking. according to his brother, the famous biologist sir julian huxley, he realized that lsd would not bring liberation and understanding to everyone, and in his last book, island, he points out its potential danger. though his warnings were not heeded. sources: huxley, aldous. aldous huxley s hearst essays. new york: garland publishing, 1994. the devils of loudon. london: chatto& windus, 1952. the doors of perception. new york: harper, 1954. heaven and hell. new york: harper, 1956. island. london: chatto& windus, 1962. moksha: writings on psychedelics and the visionary experience. new york: stonehill, 1977. hwyl a special characteristic of traditional we

he mysteries of birth& rebirth. new york: harper torchbooks, 1968. fortune, dion. the training and work of an initiate. 1930. reprint, new york: samuel weiser, 1972. hall, manly p. secret teachings of all ages. hollywood, calif: philosophical research society, 1962. rev. ed. 1977. heard, gerald. training for the life of the spirit. hankins, n.y: strength books, 1975. distributed by steiner books. huxley, francis. the way of the sacred. garden city, n.y: doubleday, 1974. reprint, new york: dell, 1976. mackenzie, norman, ed. secret societies. london: aldus books, 1967. oliver, rev. george. the history of initiation, in twelve lectures; comprising a detailed account of the rites& ceremonies, doctrines and discipline, of all the secret and mysterious institutions of the ancient world. london:

states of consciousness, and to treat alcoholism, schizophrenia, and other psychophysiological disorders. together they launched the psychedelic revolution that in less than a decade impacted an entire generation. the belief that mystical experience could be obtained from mind-altering drugs came from leary s and alpert s experiences as well as from the suggestion made a decade earlier in aldous huxley s book the doors of perception (1954, which described the sacramental use of peyote by certain north american indians. having exhausted the drug experience by 1967, alpert went to india in search of more substantial spirituality and experi- encyclopedia of occultism& parapsychology. 5th ed. leary, timothy 899 enced a major transformation. he discovered a guru in the himalayas and returned t

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

mushrooms in various human cultures throughout history. the wassons took field trips to mexico during 1955 to study firsthand the sacred mushroom ceremonies of the indian people. their record album mushroom ceremony of the mazatec indians of mexico (folkways records, new york, 1957) was the first documented recording of its kind. the studies of the wassons.along with the popular volume by aldous huxley, the doors of perception (1954).spread interest in psychedelic drugs and their hallucinogenic properties and stand at the fountainhead of the psychedelic revolution of the 1960s. the wassons also gave special attention to fly agaric (a. muscaria) in history. in his book soma, divine mushroom of immortality (1968, 1971) wasson speculates that it was the source of the nectar named soma in the

ing and experience. the mechanisms of mysticism it is clear that the concept of self-purification in mystical progress involves psycho-physical mechanisms. fasting, asceticism, mortification, and intense meditation have profound effects on the individual nervous system and other aspects of the body and mind. very little discussion on this important area appeared in western literature until aldous huxley published the doors of perception (1954) and heaven& hell (1956. the starting point for huxley s speculations about the psychophysical mechanisms of mystical experience was his own experiment in taking mescaline, a psychedelic drug, and unfortunately this particular stimulus has overshadowed the wider implications of his discussion. a more simplistic interpretation of huxley s speculations

d the wider implications of his discussion. a more simplistic interpretation of huxley s speculations leads directly to the psychedelic revolution of the 1960s, spearheaded by timothy leary and richard alpert, based on the conviction that by merely taking certain chemical substances one could have a spiritual experience comparable with that of the great mystics of history. this was a concept that huxley himself deplored in his later years.it is now obvious that the chemical ecstasy and visions produced by psychedelic drugs are qualitatively different from the transcendental union experienced by the mystic who has devoted years to self-purification of mind, inner exploration, and spiritual perception, and that unless there is such a purification of the individual, the consumption of drugs c

an illustrated encyclopaedia of mysticism and the mystery religions. london: thames& hudson, 1976. gall, edward. mysticism throughout the ages. london: rider, 1934. gopi krishna, pandit. the biological basis of religion and genius. new york: harper& row, 1972. hartmann, thom. the last hours of ancient sunlight: waking up to personal and global transformation. northfeld, vt: mystical books, 1998. huxley, aldous. the doors of perception. london: chatto& windus, 1954. heaven& hell. london: chatto& windus, 1956. james, william. the varieties of religious experience. london, 1902. johnston, william. christian mysticism today. san francisco: harper& row, 1984. jones, richard h. mysticism examined: philosophical inquiries into mysticism. albany: state university of new york press, 1993. lawrence

who discuss demons and possession regularly from the pulpit and hold periodic exorcism services, cases of possession appear to be in response to the group s belief. among liberal christians and conservative groups who do not believe in demon possession, members manifest no symptoms of possible possession. sources: ebon, martin, ed. exorcism: fact not fiction. new york: new american library, 1974. huxley, aldous. the devils of loudon. london: chatto& windus, 1952. reprint, new york: harper& row, 1971. hyslop, james h. contact with the other world; the latest evidence as to communication with the dead. new york: century, 1919. nicola, john t. diabolical possession and exorcism. rockford, ill: tan books, 1974. oesterreich, t. k. possession, demoniacal and other. london: kegan paul; new york:

the floor under the table. it was white and where the light was reflected it appeared opal. to the end nearest the medium was attached a thin white neck, like a piece of macaroni. it advanced towards the centre, and then rapidly withdrew to the shadow. stella c. married leslie deacon in 1928 and ceased to give sittings. her last sittings in 1926 and 1928 were attended by scientists such as julian huxley, edward andrade, and r. j. tillyard. sources: tabori, paul. companions of the unseen. london: h. a. humphrey, 1968. turner, james, ed. stella c. an account of some original experiments in psychical research. london: souvenir press, 1973. encyclopedia of occultism& parapsychology. 5th ed. stella c (cranshaw) 1491 stella maris gnostic church the stella maris gnostic church, one of a number of

university books, 1965. fielding-ould, fielding. the wonders of the saints in the light of spiritualism. london: john m. watkins, 1919. halifax, joan. shamanic voices: a survey of visionary narratives. new york: e. p. dutton, 1979. hall, manly p. visions and metaphysical experiences. los angeles: philosophical research society, n.d. encyclopedia of occultism& parapsychology. 5th ed. visions 1637 huxley, aldous. the doors of perception. london: chatto& windus, 1954. reprint, new york: harper& row, 1970. klonsky, milton. william blake: the seer and his visions. new york: crown publishers, 1977. lewis, david. the life of s. teresa of jesus. london, 1970. muldoon, sylvan j, and hereward carrington. the projection of the astral body. london: rider, 1929. pordage, john. truth appearing through

pticism and started by inviting w. b. carpenter to attend some sittings in his own home. carpenter came one evening. raps were heard, and these were repeated, sounding, at request, in any part of the table. carpenter sat still and made no comment. he never returned to wallace s home. the same thing happened with his colleague john tyndall, another scientific skeptic. wallace had sent thomas henry huxley his paper the scientific aspect of the supernatural, which was later included in on miracles and modern spiritualism. huxley responded to wallace, i am neither shocked nor disposed to issue a commission of lunacy against you. it may be true, for anything that i know to the contrary, but really i cannot get up interest in the subject. g. h. lewes accepted an invitation to the wallace home bu

d the company at the instigation of theosophist helena petrovna blavatsky. the bookshop has long been a meeting place for leading personalities in such subjects as metaphysics, mystical and hermetic studies, oriental and comparative religion, parapsychology, astrology, and the occult. john watkins was a close friend of blavatsky, who was cofounder of the theosophical society. carl g. jung, aldous huxley, william butler yeats, and magician aleister crowley were frequent visitors to the shop. crowley was reputed to have caused thousands of books in the store to vanish and reappear by his occult powers, but, like other stories about crowley and invisibility, this apocryphal story retains its element of tongue-in-cheek humor. watkins, who carried on his father s tradition in the bookshop, was

ing his tenure running the bookshop international visitors most remembered him as a spiritual guide rather than a bookseller. though specializing in selling occult books, he disliked the word occultism because of its perjorative connotations. his own special interests lay elsewhere, in depth psychology and the spiritual wisdom commonly called the perennial philosophy, a term popularized by aldous huxley in his book of that name. kathleen raine stated in an obituary in temonos (no.2, 1982: geoffrey watkins was far more than a bookseller; indeed he was perhaps the only bookseller who made a practice of advising customers (many of whom were, or became, his friends) against purchasing books which he thought unsuitable for their particular interests, or too valuable to be entrusted to ignorant

GILBERT THE MAGICAL MASON

nd, on the other hand, of what value is negative evidence in such a discussion.thefact that the works of josephus have no mention of jesus which is not a forgery, is no proof that a gentle, wise and revered spiritual divine teacher did not preach in the time of the emperor tiberius, in jerusalem; nor is the fact that neither lord bacon, nor frederick the great, nor pope pio nono, nor spinoza, nor huxley, has ever asserted that he has seen the vault of christian rosenkreuz any reason for denying its existence in 1484 or 1600, or at any time since then. i would undertake to obtain in a week, in any large town in england, a thousand signatures to a document attesting that no living theosophist had ever been seen by them, or to a document testifying that no evidence existed which went to show

GLOBAL FREEMASONRY

e by "new state of things in accordance with their ideas which the foundations and laws shall be drawn from mere naturalism" is this kind of social model. masons, thinking that darwinism could serve their goals, played a great role in its dissemination among the masses. as soon as darwin's theory was published, a group of volunteer propagandists formed around it the most famous of whom was thomas huxley who was called darwin's pope leo xiii "bulldog" huxley "whose ardent advocacy of darwinism was the single factor most responsible for its rapid acceptance"106 brought the world's attention to the theory of evolution in the debate at the oxford university museum in which he entered into on june 30, 1860 with the bishop of oxford, samuel wilberforce. huxley's great dedication to spreading the

ponsible for its rapid acceptance"106 brought the world's attention to the theory of evolution in the debate at the oxford university museum in which he entered into on june 30, 1860 with the bishop of oxford, samuel wilberforce. huxley's great dedication to spreading the idea of evolution, together with his establishment connections, is brought into further light according to the following fact: huxley was a member the royal society, of one of england's most prestigious scientific institutions and, like nearly all the other members of this institution, was a senior mason.107 other members of the royal society lent darwin significant support, both before and after the book was published.108 this masonic society accepted darwin and darwinism to such an extent that, as with the nobel prize

es about this important fact and describes the support lent to darwin by the "bourgeoisie" that is, the wealthy european capitalist class: that marxism owes its importance and position only to the role it takes in the proletarian class struggle, is known to all yet it is not hard to see that in reality darwinism had to undergo the same experiences as marxism. darwin- global freemasonry dfi thomas huxley, a fanatical supporter of darwin. dfj the theory of evolution revisited ism is not a mere abstract theory which was adopted by the scientific world after discussing and testing it in a mere objective manner. no, immediately after darwinism made its appearance, it had its enthusiastic advocates and passionate opponents..darwinism, too, played a role in the classstruggle, and it is owing to t

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

unt for all geological changes. catastrophism, on the other hand, holds that changes in the earth s crust have generally been effected suddenly by physical forces. 25 is it possible, however, that the mechanism responsible for the traumatic earth changes which took place at the end of the last ice age could have been a geological event both catastrophic and uniform? the great biologist sir thomas huxley remarked in the nineteenth century: to my mind there appears to be no sort of theoretical antagonism between catastrophism and uniformitarianism; on the contrary, it is very conceivable that catastrophes may be part and parcel of uniformity. let me illustrate my case by analogy. the working of a clock is a model of uniform action. good timekeeping means uniformity of action. but the strikin

extremely elegant and does not affront commonsense: the only ice age that is adequately explained is the present ice age in antarctica. this is excellently explained. it exists, quite obviously, because antarctica is at the pole, and for no other reason. no variation of the sun s heat, no galactic dust, no volcanism, no subcrustal currents, and no arrangements of land elevations or sea 26 thomas huxley cited in path of the pole, p. 294. 27 scientific american, december 1985. 28 path of the pole, pp. 47-9. 29 ibid, p. 49. graham hancock fingerprints of the gods 461 currents account for the fact. we may conclude that the best theory to account for an ice age is that the area concerned was at the pole. we thus account for the indian and african ice sheets, though the areas once occupied by t

HELENA BLAVATSKY THE KEY TO THEOSOPHY

ou reject the philosophy of spiritualism in toto? a. if by "philosophy" you mean their crude theories, we do. but they have no philosophy, in truth. their best, their most intellectual and earnest defenders say so. their fundamental and only unimpeachable truth, namely, that phenomena occur through mediums controlled by invisible forces and intelligences-no one, except a blind materialist of the "huxley big toe" school, will or can deny. with regard to their philosophy, however, let me read to you what the able editor of light, than whom the spiritualists will find no wiser nor more devoted champion, says of them and their philosophy. this is what "m.a. oxon" one of the very few philosophical spiritualists, writes, with respect to their lack of organization and blind bigotry: it is worthwh

ibute the soul into two parts, the rational (noetic) and irrational (agnoia; that part of the soul of man which is rational is eternal; for though it be not god, yet it is the product of an eternal deity, but that part of the soul which is divested of reason (agnoia) dies. the modern term agnostic comes from agnosis, a cognate word. we wonder why page 47 the key to theosophy- hp blavatsky.txt mr. huxley, the author of the word, should have connected his great intellect with "the soul divested of reason" which dies? is it the exaggerated humility of the modern materialist? pythagoras described the soul as a self-moving unit (monad) composed of three elements, the nous (spirit, the phren (mind, and the thumos (life, breath or the nephesh of the cabalists) which three correspond to our" atma

deity, zeus, or jupiter. with the moderns, ether, for the meaning of which, in physics and chemistry, see webster's dictionary, or some other. in esotericism, aether is the third principle of the kosmic septenary, matter (earth) being the lowest, and akasha, the highest. agathon (gr) plato's supreme deity, lit "the good" our alaya or the soul of the world. agnostic a word first used by professor huxley, to indicate one who believes nothing which cannot be demonstrated by the senses. ahankara (sans) the conception of "i" self-consciousness or self-identity; the "i" or egoistical and mayavic principle in man, due to our ignorance which separates our "i" from the universal one-self. personality, egoism also. page 141 the key to theosophy- hp blavatsky.txt ain-soph (heb) the "boundless" or "l

ISIS UNVEILED

in retaliation, denounce both with equal acerbi. hie materialists are as little in harmony as the christian sects themselves the comtists, or, as they call themselves, the positivists, being despised and hated to the last degree by the schools of thinkers, one of which maudsley honorably represents in england. positivism, be it remembered, is that 'religion' of the future about whose founder even huxley has made himself wrathful in his famous lecture. the physical basis of life; and maudsley felt obliged, in behalf of modem science, to express himself thus "it is no wonder that scientific men should be anxious to disclaim comte as their law-giver, and to protest against such a king being set up to reign over them. not conscious of any personal obbgation to his writings, conscious how much

pudiate the allegiance which his enthusiastic disciples would force upon them, and which popular opinion is fast coming to think a natural one. they do digitizecoy google/ 4 isis untbiled well in thus making a timely assertion of independence; for if it be not done 800q, it will soon be too late to be done well' when a mate- rialistic doctrine is repudiated so strongly by two such materialists as huxley and maudsley, then we must thhik indeed that it is absurdity itself. among christians there is nothing but dissenidon. their various churches represent every degree of religious belief, from the omnivorous credulity of blind faith to a condescending and high-toned deference to the deity which thinly masks an evident conviction of their own deific wisdom. all these sects believe more or less

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

o a pure diaphanous substance. this is st. john s crystall gold, a fundamentall of the new jerusalem so called, not in respect of colour, but constitution. their spirits, i suppose, shall be reduced to their first limbus, a sphere of pure, ethereall fire, like rich eternal tapestry spread under the throne of god. coleridge has the following, which bespeaks (and precedes, be it remarked, professor huxley s late supposed original speculations. the assertion is that the matrix or formative substance is, at the base, in all productions, from mineral to man, the same. the germinal powers of the plant transmute the fixed air and the elementary base of water into grass or leaves; and on these the organific principle in the ox or the elephant exercises an alchemy still more stupendous. as the unse

phant exercises an alchemy still more stupendous. as the unseen agency weaves its magic eddies, the foliage becomes indifferently the bone and its marrow, the pulpy brain or the solid ivory; and so on through all the departments of nature. coleridge s aids to reflection, 6th ed. vol. i. p. 328. see also herder s ideen, book v. cap. iii. we think that we have here shown the origin of all professor huxley s speculations on this head appearing in his lectures, and embodied in articles by him and others in scientific journals and elsewhere. in a lecture delivered at the royal institution, mr. w. s. savory made the following remarks: there is close relationship between the animal and the vegetable kingdoms. the organic kingdom is connected with both by the process of crystallisation, which clos

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

satan. see also demons; satan for further reading: eliade,mircea, ed. encyclopedia of religion. new york:macmillan, 1987. encyclopaedia judaica. new york:macmillan, 1971. beliar beliar or beliel, meaning worthless, is mentioned as the personification or symbol of evil in various sources, such as in deuteronomy, judges, 1 samuel, as well as in the work of two modern writers, thomas mann and aldous huxley. he is the angel of lawlessness in the apocryphal the martyrdom of isaiah and satan in the gospel of bartholomew. milton refers to beliar as a falsetitled son of god, whereas the medieval schoolmen asserted that he was once partly of the order of angels and partly of the order of virtues. in glasson s greek influence in jewish eschatology, however, beliar is not regarded as an angel. he is

LIBER CXLVIII SOLDIER AND THE HUNCHBACK

n round and round in the ring; they have amusing tricks: they are cleverly trained; but they get nowhere. i don ft seem to be getting anywhere myself. ii a fresh attempt. let us look into the simplest and most certain of all possible statements. though exists, or if you will, cogitatur. the soldier and the hunchback 3 descartes supposed himself to have touched bed-rock with his cogito, ergo sum.1 huxley2 pointed out the complex nature of this proposition, and that it was an enthymeme with the premiss omnes sunt, qui cogitant3 suppressed. he reduced it to cogito; or, to avoid the assumption of an ego, cogitatur.4 examining more closely this statement, we may still cavil at its form. we cannot translate it into english without the use of the verb to be, so, that, after all, existence is impl

but upon the validity of our logic; and if by logic we mean (as we should mean) the code of the laws of thought, the irritating sceptic will have many more remarks to make: for it now appears that the proof that thought exists depends upon the truth of that which is thought, to say no more. we have taken cogitatur, to try and avoid the use of esse, but 1 [lat, gi think, therefore i am. h] 2 [t.h. huxley, gon descarte fs discourse touching the method of using one fs reason rightly &c &c &c. h; reprinted in his collected essays, vol. 1] 3 [lat, gall things are, that think. h] 4 [lat, approx. git is thought h (3rd. pers. sing. pres. indic. passive of cogito .are] 5 [lat, approx. git is denied. h] 4 liber cxlviii a is a involves that very idea,1 and the proof is fatally flawed. cogitatur depen

LIBER DCCCXI ENERGIZED ENTHUSIASM

ailor fs tavern gives him his only glimpse of heaven, just as the destructive criticism of the phallicists has only proved sex to be a sacrament. consciousness, says the materialist, axe in hand, is a function of the brain. he has only re-formulated the old saying, gyour bodies are the temples of the holy ghost. h! now sex is justly hallowed in this sense, that it is the eternal fire of the race. huxley admitted that gsome of the lower animalcula are in a sense immortal, h because they go on reproducing eternally by fission, and however often you divide x 6 liber dcccxi by 2 there is always something left. but he never seems to have seen that mankind is immortal in exactly the same sense, and goes on reproducing itself with similar characteristics through the ages, changed by circumstance

LIBER LVII

burah in one place, and what is organic chemistry but the production of useful compounds whose nature is deduced absolutely from theoretical considerations long before it is ever produced in the laboratory? the difference, you will say, is that the qabalists maintain a mind of each kind behind each class of things of one kind; but so did berkeley, and his argument in that respect is, as the great huxley showed, irrefragable. for by the universe i mean the sensible; any other is not to be known: and the sensible is dependent upon mind. nay, though the sensible is said to be an argument of a universe insensible, the latter becomes sensible in mind as soon as the argument is accepted, and disappears with its rejection. nor is the qabalah dependent upon its realism, and its application to the

LIBER LXVII THE SWORD OF SONG

infinite pains and skill.the method of allegorical interpretation. this mighty .two handed engine at the door. of the theologian is warranted to make a speedy end of any and every moral or intellectual 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 seem

i scorn the thousand subtle points wherein a man might find a fulcrum (ex utero matris ad sepulcrum* vide infra .science and buddhism, and the writings of immanuel kant and his successors. 260 265 270 275 280 285 290 295 basis of poem to be that of the compromise of 1870. non-medical nature of poem. crowley j. no mention will be made of the figs and the pigs 10 the sword of song et pr ter.such as huxley tells) i.ll pierce your rotten harness-joints, dissolve your diabolic spells, with the quick truth and nothing else. so not one word derogatory to your own version of the story! i take your christ, your god.s creation, just at their own sweet valuation, for by this culminating scene, close of that wondrous life of woe before and after death, we know how to esteme the nazarene. where.s the w

eternity. nature is gone.our joys, our pains, our little lives.and god remains. were this the truth.why! worship then were not so imbecile for men! but that.s no christian faith! for where enters the dogma of despair? despite his logic.s silver flow i must count caird62 a mystic! no! you christians shall not mask me so the plain words of your sacred books behind friend swedenborg his spooks! says huxley63 in his works (q. v .the microcosmic lives change daily in state or body..yet you gaily arm a false hegel cap -pie. your self, his weapons.make him wear false favours of a ladye fayre (the scarlet woman) bray and blare a false note on the trumpet, shout .a champion? faith.s defender! out! sceptic and sinner! see me! quail i. i cite the little-go. you stare, and have no further use for pale

565 570 575 580 585 590 pentecost 37 an explanation different for this particular event. though surely i my find it queer that you should talk of self-hypnosis, when your own faith so very close is to similar experience; lies, in a word, beneath suspicion to ordinary common sense and logic.s emery attrition. i take, however, as before your own opinion, and demand some test by which to understand huxley.s piano-talk* and find if my hypnosis may not score a point against the normal mind (as you are please to term it, though! i gather that you do not know; merely infer it) here.s a test! what in your whole life is the best of all your memories? they say you paint.i think you should one day take me to seek your studio. tell me, when all your work goes right, painted to match some inner light

they are foreign to our purpose; but we will take that stupendous example of literary subterfuge.king lear. let my digress to the history of my own conversion. syllogistically,.all great men (e.g. shaw) are agnostics and subverters of morals. shakespeare was a great man. therefore shakespeare was an agnostic and a subverter of morals. priori this is then certain. but. who killed rousseau? i, said huxley (like robinson crusoe, with arguments true,.so i killed rousseau! beware of priori! let us find our facts, guided in the search by priori methods, no doubt; but the result will this time justify us. where would a man naturally hide his greatest treasure? in his most perfect treasure-house. where shall we look for the truest thought of a great poet? in his greatest poem. what is shakespeare

wice, as also the word la. but the revisers twice employ the word .god. and once the word .gods. the a.v. has .mighty. in one case; gen. xx. 13, where again the verb is plural; sam. xxviii. 13, and so on. see the hebrew dictionary of gesenius (trans. tregelles, bagster, 1859, s.v, for proof that the author is on the way to the true interpretation of these conflicting facts, as now established.see huxley, h. spencer, kuenen, reuss, lippert, and others.and his orthodox translator.s infuriated snarls (in brackets) when he suspects this tendency to accept facts as facts. 6. soul went down.5.the questions of king milinda, 40-45, 48, 67, 86-89, 111, 132. 7. the metaphysical lotus-eyed.6.gautama buddha. 10. childe roland.7.browning, dramatic romances. 11. two hundred thousand trees.8.browning wro

ous metaphysic, which allies it with agnostic metaphysis) that the buddha who had spoken this command was not the same as the buddha before he had spoken it, lies the proof that the buddha, by speaking this command, violated it. more, not only did he slay himself; he breathed in millions of living organisms and slew them. he could nor eat nor drink nor breathe without murder implicit in each act. huxley cites the .pitiless microsco-pist. who showed a drop of water to the brahmin who boasted himself .ahimsa..harmless. so among the .rights. of a bhikkhu is medicine. he who takes quinine does so with the deliber-ate intention of destroying innumerable living beings; whether this is done by stimulating the phagocytes, or directly, is morally indifferent. how such a fiend incarnate, my dear bro

g unclean minds, will otherwise find a fulcrum therein for their favourite game of slander. let it suffice if i say that the buddha.in spite of the ridiculous membrane legend* one of those foul follies which idiot devotees invent only too freely. was a confirmed and habitual adulterer. it* membrum virile illius in membrana inclusum esse aiunt, ne copulare posset. would be easy to argue with hegel-huxley that he who thinks of an act commits it (cf. jesus also in this connection, though he only knows the creative value of desire, and that since a and not-a are mutually limiting, therefore interdependent, therefore identical, he who forbids an act commits it; but i feel that this is no place for metaphysical hairsplitting; let us prove what we have to prove in the plainest way. i would premis

be; yet surely an allegorical order is one in essence, and i have no longer a shadow of a doubt that these so-called .precepts. are a species of savage practical joke. apart from this there can hardly be much doubt, when critical exegesis has done its damnedest on the logia of our lord, that buddha did at some time commit himself to some statement.(something called) consciousness exists. is, said huxley, the irreducible minimum of the pseudo-syllogism, false even for an enthymeme .cogito, ergo sum. this proposition he bolsters up by stating that whoso should pretend to doubt it, would thereby but confirm it. yet might it not be said.(something called) consciousness appears to itself to exist. since consciousness is itself the only witness to that confirmation? not that even now we can deny

a more real existence than that of a reflection is doubtful, incredible, even inconceivable. if by consciousness we mean the normal consciousness, it is definitely untrue, since the 52 the sword of song dhyanic consciousness includes it and denies it. no doubt .something called. acts as a kind of caveat to the would-be sceptic, though the phrase is bad, implying a .calling. but we can guess what huxley means. no doubt buddha.s scepticism does not openly go quite so far as mine.it must be remembered that .scepticism. is merely the indication of a possible attitude, not a belief, as so many good fool folk thing; but buddha not only denies .cogito, ergo sum; but .cogito, ergo non sum. see sabbasava sutta, par. 10* at any rate, sakkyaditthi, the delusion of personality, is in the very forefro

st. ring and book (the pope, ll. 89, 90. 395. dharma.59.consult the tripitaka. 409. i cannot trace the chain.60..how vain, indeed, are human calculations..the autobiography of a flea, p. 136. 412. table-thing.61..ere the stuff grow a ring-thing right to wear..the ring and the book, i. 17 .this pebble-thing, o. the boy-thing .calverly, the cock and the bull. 442. caird.62.see his .hegel. 446. says huxley.63.see .ethics and evolu-tion. 459. igdrasil.64.the otz chiim of the scandinavians. 467. ladies league.65.mrs. j.s. crowley says .the ladies. league was formed for the promotion and defence of the reformed faith of the church of england (the capitals are hers) i think we may accept this statement. she probably knows, and has no obvious reasons for misleading. 487. sattva.66.the buddhists, d

death or madness on the other. but can any of the effects described in this our book goetia be obtained, and if so, can you give a rational explanation of the circumstances? say you so? i can, and will. the spirits of the goetia are portions of the human brain. their seals therefore represent (mr. spencer.s* thought is a secretion of the brain (weissman. consciousness is a function of the brain (huxley..a. c. apart from its value in obtaining one-pointedness. on this subject consult tycarb, infra..a. c. projected cube) methods of stimulating or regulating those particular spots (through the eye. the names of god are vibrations calculated to establish (a) general control of the brain (establishment of functions relative to the subtle world (b) control over the brain in detail (rank or type

, for a fragment, is only surpassed by sapphno.s matchless! ennea k exe- konta. 185 .how very hard..34. how very hard it is to be a christian..easter day, i. i. 2. 195. srotapatti.35.one who has .entered the stream. of nirvana. for the advantages of doing so, see the appended jataka story, which i have just translated from a cingalese palm-leaf ms. see appendix i. 228. you know for me, etc.36.see huxley, hume, 199, 200. 239. spirit and matter are the same.37.see huxley.s reply to lilly. 273 .i am not what i see..38.in memoriam. but see h. spencer .principles of psychology. general analysis, ch. vi. 281. tis lotused buddha..39 .hark! that sad groan! proceed no further .tis laurelled martial roaring murther .burns, epigram. but buddha cannot really roar, since he has passed away by that kind

ism are daily to be pushed back. we know our ignorance; with that fact we are twitted by those who do not know enough to understand notes 65 even what we mean when we say so; but the limits of knowledge, slowly receding, yet never so far as to permit us to unveil the awful and impenetrable adytum of consciousness, or that of matter, must one day be suddenly widened by the forging of a new weapon. huxley and tyndall have prophesied this before i was born; sometimes in vague language, once or twice clearly enough; to me it is a source of the utmost concern that their successors should not always see eye to eye with them in this respect. professor ray lankester, in crushing the unhappy theists of the recent times controversy, does not hesitate to say that science can never throw any light on

of sensations. cankaracharya says it is an illusion, an incarnation, or god, according to the hat he has got on, and is talking through. spencer says it is a mode of the unknowable. but none of them seriously doubt the fact that i exist; that a cat exists; that one sees the other, all.bar johnson.hint.but oh! how dimly!.at what i now know to be.true. no, not necesarily true, but nearer the truth. huxley goes deeper in his demolition of descartes. with him .i see a cat. proves .some* horace, odes, i. 3. scott, the lady of the lake. 66 the sword of song thing called consciousness exists. he denies the assertion of duality: he has no datum to assert the denial of duality. i have. consciousness, as we know it, has one essential quality: the opposition of subject and object. reason has attacked

consciousness the lie, but consciousness survives and smiles. reason is a part of consciousness and can never be greater than the whole; this spencer sees; but reason is not even any part of this new consciousness (which i, and many others, have too rarely achieved) and therefore can never touch it: this i see, and this will i hope be patent to those ardent and spirituallyminded agnostics of whom huxley and tyndall are for all history-time the prototypes. know or doubt! is the alternative of the highwayman huxley .believe. is not to be admitted; this is fundamental; in this agnosticism can never change; this must ever command our moral as well as our intellectual assent. but i assert my strong conviction that ere long we shall have done enough of what is after all the schoolmaster work of

n formed, and its 1 i may remark that the distinction between this theory and the normal one of the immanence of the universe, is trivial, perhaps even verbal only. its advantage, however, is that, by hypostatising nothing, we avoid the necessity of any explanation. how did nothing come to be? is a question which requires no answer. 2 see the questions of king milinda, vol. ii. p. 103. 3 see also huxley .evolution and ethics. an essay in ontology 97 inertia is sufficient to oppose a most serious stumbling-block to so gigantic a process. the task before us is consequently of a terrible nature. it is easy to let things slide, to grin and bear it in fact, until everything is merged in the ultimate unity, which may or may not be decently tolerable. but while we wait? there now arises the quest

ch we have to recently, and so hardly, travelled. eight are the limbs of yoga: morality and virtue, control of body, thought, and force, leading to concentration, meditation, and rapture. only when the last of these has been attained, and itself refined upon by removing the gross and even the fine objects of its 1 see berkeley and his expounders, for the western shape of this eastern commonplace. huxley, however, curiously enough, states the fact in almost these words..a.c. 2 a possible mystic transfiguration of the vedanta system has been suggested to me on the lines of the syllogism. god= being (patanjali. being= nothing (hegel. god= nothing (buddhism. or, in the language of religion: every one may admit that monotheism, exalted by the introduction of the 8 symbol, is equivalent to panth

ient causes, those which have already germinated, are utterly worked out (for even the buddha himself could not swing back the wheel of the law) his certain anticipation of the approach of nirvana is so intense as to bathe him constantly in the unfathomable ocean of apprehension of immediate bliss. aum mani padme houm. 102 1903 science and buddhism (inscribed to the revered memory of thomas henry huxley) i. the purpose of this essay is to draw a strict comparison between the modern scientific conceptions of phenomena and their explanation, where such exists, and the ancient ideas of the buddhists; to show that buddhism, alike in theory and practice, is a scientific religion; a logical superstructure on a basis of experimentally verifiable truth; and that its method is identical with that o

entific religion; a logical superstructure on a basis of experimentally verifiable truth; and that its method is identical with that of science. we must resolutely exclude the accidental features of both, especially of buddhism; and unfortunately in both cases we have to deal with dishonest and shameless attempts to foist on either opinions for which neither is willing to stand sponser. professer huxley has dealt with one in his pseudo-scientific realism; professer rhys davids has demolished the other in that one biting comment on esoteric buddhism that it was not esoteric and certainly not buddhism. but some of the theosophic mud still sticks to the buddhist chariot; and there are still people who believe that sane science has at least a friendly greeting for atheism and materialism in th

ulgarly scientific; to observe, to classify, to think; i conceive we may take the matter seriously, and accord a reasonable investigation to its assertions. examples of such succinctness and clarity may be found in the four noble truths; the three characteristics; the ten fetters; and there is clearly a definite theory in the idea of karma. such ideas are basic, and are as a thread on which 1 see huxley.s classical example of the horse, zebra and centaur. 2 similarly, where buddhist parables are of a mystical nature, where a complicated symbolism of numbers (for example) is intended to shadow a truth, we must discard them. my experience of mysticism is somewhat large; its final dictum is that the parable x may be equated to a, b, c, d. z by six-and-twenty different persons, or by one perso

LIBER OS ABYSMI VEL DAATH

e eye be closed upon me! h the oath of the abyss. 1 1. this book is the gate of the secret of the universe.1 2. let the exempt adept procure the prolegomena of kant,2 and study it, paying special attention to the antinomies. 3. also hume fs doctrine of causality in his genquiry. h3 4. also herbert spencer fs discussion of the three theories of the universe in his first principles, part i. 5. also huxley fs essays on hume and berkeley.4 6. also crowley fs essays: gberashith, h5 gtime, h6 gthe soldier and the hunchback, h7 et cetera. 7. also the glogik h8 of hegel. 1 [a qabalistic pun on tod] 2 [immanuel kant, prolegomena to any future metaphysics that may come forward as a science. a summary of the arguments and conclusions of kant fs critique of pure reason; a variety of english translatio

available] 3 [the reference is of course to david hume fs enquiry concerning human understanding, which summarises the conclusions of the treatise of human nature with the arguments through which hume reached them either sketchily represented or omitted altogether; thus for a time it was more widely read than the treatise. a variety of popular and academic editions are available] 4 [thomas henry huxley, collected essays vol. 6: ghume, with helps to the study of berkeley. h] 5 [crowley, gtycarb, an essay in ontology with some remarks on ceremonial magic. h first published in 1902, a revised version bound up in the sword of song, reprinted in collected works ii, 233-243] 6 [crowley, gtime: a dialogue between a british sceptic and an indian mystic. h in ac fs collected works, ii, 267-282] 7

LIBER XLI THIEN TAO

omprehend the holiness of sex. chastity forms part of that training, and i should hope to see her one day a happy wife and mother. to the prude equally i prescribe a course of training by which 10 liber xli she shall comprehend the holiness of sex. unchastity forms part of that training, and i should hope to see her one day a happy wife and mother. gto the bigot i commend a course of thomas henry huxley; to the infidel a practical study of ceremonial magic. then, when the bigot has knowledge and the infidel faith, each may follow without prejudice his natural inclination; for he will no longer plunge into his former excess. gso also she who was a prostitute from native passion may indulge with safety in the pleasure of love; she who was by nature cold may enjoy a virginity in no wise marre

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

the fine details of living organisms. this threshold was crossed some years ago by genuine proponents of the modern version of id, as we describe in the next section. to finish this section, we want to emphasize that dyson is far from being a classical creationist in that, contrary to them, he fully espouses evolution. to wit, making reference to the famous nineteenthcentury debate between thomas huxley (a friend and defender of darwin) and bishop wilberforce (an acerbic critic of darwin and strong proponent of divine design, dyson wrote: looking back on the battle a century later, we can see that darwin and huxley were right. in other words, god as creator is right as a matter of religious faith, and evolution by natural selection is right as a matter of science. figure 1.1 stellar lifeti

essor of biochemistry at lehigh university in pennsylvania, is an ardent promoter of id. although far from being its lone proponent, behe epitomizes the movement, and his work is fully representative of it. behe wrote the best-selling book darwin s black box: the biochemical challenge to evolution (1996, in which he hoped to demonstrate that evolutionary biology must be wrong. for him, darwin and huxley were wrong, or at least they were very misguided. needless to say, behe s book was trounced by scientific reviewers, often in a disdainful fashion. this rough treatment was probably a tactical mistake, because id has not gone away in shame on the contrary. therefore, let us examine behe s style of argumentation in some detail. as noted, behe is not the only neocreationist to have come up wi

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

lows "if we analyse this material point at which all life starts, we shall find it to consist of a clear structureless, jellylike substance resembling albumen or white of egg. it is made of carbon, hydrogen, oxygen and nitrogen. its name is protoplasm. and it is not only the structural unit with which all living bodies start in life, but with which they are subsequently built up 'protoplasm' says huxley 'simple or nucleated, is the formal basis of all life. it is the clay of the potter" the water element of the ancient philosophers has been metamorphosed into the hydrogen of modern science; the air has become oxygen; the fire, nitrogen; the earth, carbon. just as visible nature is populated by an infinite number of living creatures, so, according to paracelsus, the invisible, spiritual cou

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

re after all sense-impressions as much as realities are, in the class of phenomena dependent on brain-changes. magical phenomena, however, come under a special sub-class, since they are 4 this, incidentally, is perhaps the greatest argument we possess, pushed to its extreme, against the advaitist theories. 5 thought is a secretion of the brain (weissmann. consciousness is a function of the brain (huxley. willed, and their cause is the series of real phenomena, called the operations of ceremonial magic. these consist of (1) sight. the circle, square, triangle, vessels, lamps, robes, implements, etc (2) sound. the invocations (3) smell. the perfumes (4) taste. the sacraments (5) touch. as under (1 (6) mind. the combination of all these and reflection on their significance. these unusual impr

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

h: the older dictators fell because they could never supply their subjects with enough bread,enough circuses, enough miracles, and mysteries. under a scientific dictatorship, educationwill really workmost men and women will grow up to love their servitude and will neverdream of revolution. there seems to be no good reason why a thoroughly scientific dictator-ship should ever be overthrown (aldous huxley, brave new world revisited) investigations into the beginnings of religion have accumulated steadily throughout the pasthalf-century. it is only by great efforts of censorship, by sectarian education of an elabo-rately protected sort, and the like, that ignorance about them is maintained (h. g. wells,the fate of homo sapiens. the conscious and intelligent manipulation of organized habits an

tish museum) to mazzini detailing the luciferian plan for world conquest,outlining plans for three world wars, and detailing the destruction of both christianity and atheism. 1871 bulwer-lytton writes vril: the power of the coming race, containing racial theory that wouldlater figure in nazi germany. protege of lytton was aleister crowley, of englands equivalent to thethule group, tutor to aldous huxley, future prophet of mind control, who would later introduce hal-lucinogens into american culture. 1871 select committee of the privy council convened to inquire into the v accination act of 1867(england, as 97.5% of the people who died from smallpox were vaccinated for it. 1872 mazzini dies. 1872 japan institutes compulsory smallpox vaccination. within 20 years 165,000 smallpox cases mani-fe

logical purge is the essential prerequisite for social and spiritual salvation. it is very difficult to enforcesuch a measure in a democracy, unless it has been preceded by an educational campaign. 1937 communist party of the u.s.a supports american federation of teachers. atlantis, alien visitation, and genetic manipulation361 appendix f: general chronology of events 1937 lord russell and aldous huxley co-found the peace pledge union to promote the campaign forpeace with hitler, just before both left for the u.s. for the duration of the war. 1937 nazis run tesla p2 project at los alamos, new mexico. under illuminati control. 1937 german state hospitals use electroshock and insulin shock therapies on patients. hitler orders thefilm the inheritance shown in 5,300 theatres in germany as a be

reaten the cancerindustry. tobey's replacement, senator john bricker, orders fitzgerald to stop the investigation. fitzger-ald refuses and is fired. the investigation is halted and buried. 1953 dr. c. nash herndon becomes president of the american eugenics society. 1953 planning meeting held by dulles, ford foundation director, robert hutchins, and dr. humphreyosmond, personal physician to aldous huxley, for ford foundation-funded mescaline and lsdresearch. another meeting in 1953. aldous huxley was the grandson of rhodes round table group co-founder thomas huxley. aldous huxley, author of doors of perception, had a personal paradigm whichatlantis, alien visitation, and genetic manipulation381 appendix f: general chronology of events included the concepts of dionysian children of the sun a

atlantis, alien visitation, and genetic manipulation381 appendix f: general chronology of events included the concepts of dionysian children of the sun and an illuminist-osiris-isis orientation.aldous was also tutored by h.g. wells, who was also in charge of british foreign intelligence in 1916.one of the curious books written by wells was the open conspiracy: blue prints for a world revolu-tion. huxley's initiation into psychedelic substance was provided by aleister crowley. it is thought bysome that the british push of psychedelic chemicals on the united states is reminiscent of the paradigmof opium in china. 1953 tavistock institute, connected to the psychological warfare division of british intelligence andfunded by the ford foundation, british defense ministry, and harvard university

MOTTA MARCELO THE COMMENTARIES OF AL

reed, and so "good" qualities are transmitted, while 'bad' are sterile. thus the race-thought, subconscious, tells a man that he must have a son, cost what it may. rome was founded on the rape of the sabine women. would a reasoner have advocated that rape? was it 'justice' or 'mercy' or 'morality' or 'christianity? there is much on the ethics of this point in chapter ii of this book. thomas henry huxley in his essay "ethics and evolution" pointed out the antithesis between these two ideas; and concluded that evolution was bound to beat ethics in the long run. he was apparently unable to see, or unwilling to admit, that his argument proved ethics (as understood by victorians) to be false. the ethics of liber legis are those of evolution itself. we are only fools if we interfere. do what tho

RUBY TABLET OF SET

nderlying descartes' examinations of the relationship between man and his universe carried a strong christian bias, although this can be understood in its proper context when considering the temporal power held by the religious of the 1600s during which he lived, as leon daley points out in his critique of descartes' compositions [the philosophy of rene descartes "there is no doubt" wrote francis huxley "that man has a fatality for getting drunk, both literally and metaphorically. he can get drunk with glory, power, ideas, lusts, and religious certitudes as easily as be can with alcohol. he enjoys putting himself into a passion for the feeling of life it gives him" there are few places in which man has been more tempted to make himself drunk than in that area of giving himself a sense of s

ed in their refusal to be done away with. if past magi have carefully chosen their words in the realm of immortality, i can do no less. the magus aleister crowley claimed to be a reincarnation of the xxvi dynasty priest, ankh-f-n-khonsu, an understanding he arrived at from magical workings dealing with the stele of revealing. he may have been guilty to a certain degree of becoming intoxicated, as huxley described it, with the idea, and yet he does not make an issue of the exact how except indirectly by expounding his word, thelema, and thereby leaving the door open for each man to cut his own way through the jungle of it all. he does make free use of references to past and future lives as evidenced by this quote: liber cmxiii. the book of the memory of the path. here are given two methods

SATANIC RITUALS

oj dr. moreau, which employs portions of the litany in a masterful sequence; j. v. widmann's der heilige und die tiere, a bitter diatribe on the animals' behalf against the christian god; carl hauptmann's krieg, ein tedeum, in which the animals portray the heads of various european powers, and behave no differently than humans in the long run; and of course george orwell's animal farm and aldous huxley's ape and essence. it is likely that aelister crowley was familiar with the ceremony, as his book of the lav bears a subtle hint in its tide to the credo of the tierdrama, the litany of the law. the message of nietzsche's zarathustra, that advises an identification with the beast as a prerequisite to the role of god-man, is eloquently ritualized in the tierdrama's law of the jungle. it is a

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

s: catholicism and protestantism. 1817 92 life span of mirza husayn ali nuri, later known as baha u lla h, who was the founder of the baha faith. 1844 the german philosopher karl marx makes his famous statement that religion is the opium of the people. 1867 beginning of the meiji restoration in japan, during which shinto is made the official state religion. 1870 the british scientist thomas henry huxley coins the term agnosticism to describe his own skepticism (doubt) regarding the existence of god. 1893 the paper what is hinduism? by swami vivekananda, presented at the world parliament of religions in chicago, exposes many westerners to hinduism for the first time. 1933 45 some six million european jews are killed during the holocaust. 1948 the jewish nation of israel is established in pa

s occurred in 4004 bce. discoveries in geology (the study of earth s history and its composition) pushed the age of earth back millions of years, further challenging christian concepts of creation. such discoveries served to make more and more people openly doubt the existence of god or even the need for god. to describe the doubts of this expanding group of people, british scientist thomas henry huxley (1825 1895) coined the term agnosticism. this view says that people do not have enough information or evidence to say that god exists or does not exist. such a doubt-filled view of theism( belief in god) was as old as atheism. yet it was not given an official name until 1870, when huxley invented it to describe his own doubt about the existence of god. huxley was a believer in darwin s theo

not given an official name until 1870, when huxley invented it to describe his own doubt about the existence of god. huxley was a believer in darwin s theory of naural selection, which states that life becomes increasingly more complex over time randomly( by chance, not because of divine intervention from a supreme being, and that stronger types adapted and survived. a great advocate for science, huxley was a powerful speaker and writer. his new term quickly became part of the language of religious discussion. during the twentieth century organized religion in the west began responding to attacks on theism. scholars found new ways to discuss the existence of god when science proved unable to resolve the question. some of these arguments question the truth of science, proposing alternate th

the united states defeated germany, italy, and japan) brought about state-sponsored atheism by the communist governments of eastern europe, the soviet union, and china. many people stopped practicing religion or did so only in secret. while religion was not officially forbidden by communist governments, it was heavily controlled because it was seen as a threat to the person in power. thomas henry huxley thomas henry huxley was a renowned nineteenth-century scientist and writer who has been credited with advances in cellular biology (the study of the cell, the basic structural unit of living things) and in pioneering evolutionary biology, the study of how living things have evolved from simple to more complex forms. huxley wrote and spoke widely on scientific subjects. he was also instrumen

sic structural unit of living things) and in pioneering evolutionary biology, the study of how living things have evolved from simple to more complex forms. huxley wrote and spoke widely on scientific subjects. he was also instrumental in transforming science from a hobby for the wealthy, as it had been up to the nineteenth century, into a true profession. though he was the son of a schoolmaster, huxley was largely self-educated in science. he became a doctor, earning early acclaim for his discovery in 1845 of a new membrane, or layer, in human hair. after joining the british navy, he served as chief surgeon on the hms rattlesnake for four years as it mapped regions of australia. huxley pursued his own research on these voyages, studying the anatomy, or structure and composition, of sea li

ayer, in human hair. after joining the british navy, he served as chief surgeon on the hms rattlesnake for four years as it mapped regions of australia. huxley pursued his own research on these voyages, studying the anatomy, or structure and composition, of sea life. elected a member of the royal society (an organization sponsored by the british government to promote scientific research) in 1851, huxley finally found a teaching position in 1854. despite his early upbringing in the anglican church, huxley became a skeptic regarding parts of christianity, including the existence of god. he was a materialist and a supporter of the revolutionary theories of geologist charles lyell (1797 1875. lyell suggested that the geological processes now seen on earth shaped the planet very slowly over the

nce of god. he was a materialist and a supporter of the revolutionary theories of geologist charles lyell (1797 1875. lyell suggested that the geological processes now seen on earth shaped the planet very slowly over the course of millions of years. so geological change was in opposition to the literal biblical description in genesis, in which god created the earth and all life on it in six days. huxley became a champion of charles darwin (1809 1892, who promoted natural selection as the way in which evolution works, both in print and from the speaker s platform. huxley largely agreed with darwin s theory that humans developed slowly over millions of years, evolving from simple life forms to increasingly complex ones through processes such as natural selection, in which stronger and better

in (1809 1892, who promoted natural selection as the way in which evolution works, both in print and from the speaker s platform. huxley largely agreed with darwin s theory that humans developed slowly over millions of years, evolving from simple life forms to increasingly complex ones through processes such as natural selection, in which stronger and better adapted types of life survive. in 1860 huxley debated evolution with the bishop of oxford, samuel wilberforce (1805 1873. the debate was covered by newspapers and journals across england and earned huxley the nickname darwin s bulldog. in 1870 huxley coined the term agnosticism to describe his own beliefs about the existence of god. world religions: almanac 29 agnosticism and atheism communists also saw religion as a weakening influenc

al vision, or perception, that humankind has created to ease the fear of death. in order for a person to be healthy and mature, freud said, he or she had to be free of such fantasies as religion. moving his patients toward an acceptance of atheism was an important part of freud s treatment. some basic texts for agnostics include david hume s dialogues concerning natural religion, and thomas henry huxley s essay agnosticism, which first introduced the term. two pamphlets by philosopher bertrand 32 world religions: almanac agnosticism and atheism russell (1872 1970: why i am not a christian and am i an atheist or an agnostic? are also core texts. russell thought that religion was just superstition, or blindly accepted belief, and that although there were positive aspects to religion, the neg

peeches, and sacred texts from across the religious spectrum. these include selections from the bible, including both the old and new testament( judaism and christianity; the qur an (islam; and the dhammapada (buddhism. among the other selections are the daoist text dao de jing; the avesta, the sacred scripture of zoroastrianism; the sikh sacred scripture, shri guru granth sahib; and thomas henry huxley s essay agnosticism and christianity. acknowledgments u x l would like to thank several individuals for their assistance with the world religions: biographies. at schlager group, jayne weisblatt and neil schlager who oversaw the writing and editing, while michael j. o neal and j. sydney jones wrote the text. thanks also to shannon kelly, who assisted with copyediting, nora harris for indexi

f the creation of the world. 1603 the sikh sacred scripture, shri guru granth sahib, is compiled by the guru shri arjan dev ji (1563 1606. c. 1857 baha u lla h, the founder of the baha faith, writes the hidden words. the purpose of the book is to take the most important elements from the teachings of all religions to find their inner essence, or true meaning. 1889 the british scholar thomas henry huxley discusses his belief in agnosticism in his essay agnosticism and christianity. 1893 swami vivekananda delivers his paper on hinduism at the world parliament of religions in chicago. his speech sparks interest in hinduism in the western world. 1916 the american political activist emma goldman writes the philosophy of atheism. in this essay, she rejects belief in such ideas as heaven, hell, s

n the back of a turtle and which grew into the north american continent. creation without a god of course, not all people believe in a god or gods. some people, called atheists, do not believe in a god at all. others, called agnostics, say that they are not sure whether a god exists. agnostics typically argue that no concrete evidence proves that there is a god who created the world. thomas henry huxley, a nineteenth-century british biologist, is an example of a prominent intellectual (a person who engages in study, reflection, or contemplation) who was an agnostic, a term he himself coined. a biologist studies the processes of plant and animal life. in his essay agnosticism and christianity, he argues his position that it is wrong for a man to say that he is certain of the objective truth

son who engages in study, reflection, or contemplation) who was an agnostic, a term he himself coined. a biologist studies the processes of plant and animal life. in his essay agnosticism and christianity, he argues his position that it is wrong for a man to say that he is certain of the objective truth of any proposition unless he can produce evidence which logically justifies that certainty. in huxley s view, there simply is no evidence that supports the existence of a creator-god. during the nineteenth century, many scientists were studying geology and other branches of science that indicated that evolution, not creation, was the driving force behind the creation of the world and of humankind. evolution is the theory that living beings evolved, or changed, over time to take on the forms

entury, many scientists were studying geology and other branches of science that indicated that evolution, not creation, was the driving force behind the creation of the world and of humankind. evolution is the theory that living beings evolved, or changed, over time to take on the forms we know today. this contrasts with the belief that god created all beings. perhaps because he was a biologist, huxley viewed issues involving creation, the soul, the afterlife, and other religious concepts from the standpoint of a scientist rather than a believer. all these creation and foundational myths represent an effort on the part of the cultures that produce them to find a link between the present and the past, including the past of their ancestors. it is a part of being human for people to question

, 2006. sioux religion. overview of world religions. http//philtar.ucsm.ac.uk/encyclopedia/ nam/sioux.html (accessed on june 5, 2006. world religions: primary sources 43 black elk speaks this page intentionally left blank collected essays, vol. 5: science and christian tradition agnosticism and christianity, from collected essays, vol. 5: science and christian tradition, available online from the huxley file, http//aleph0.clarku.edu/huxley/ce5/agn-x.html by thomas henry huxley published in 1894 by d. appleton and company it is wrong for a man to say that he is certain of the objective truth of any proposition unless he can produce evidence which logically justifies that certainty. thomas henry huxley (1825 1895) was a biologist and one of the leading english intellectuals of the nineteenth

in 1894 by d. appleton and company it is wrong for a man to say that he is certain of the objective truth of any proposition unless he can produce evidence which logically justifies that certainty. thomas henry huxley (1825 1895) was a biologist and one of the leading english intellectuals of the nineteenth century. a biologist is a scientist who studies plant and animal life in the environment. huxley is perhaps best remembered in the twenty-first century for coining the terms agnostic and agnosticism. these terms have since been used to refer to uncertainty about the existence of gods, an afterlife, the soul, and similar religious concepts. for huxley, however, the words had a more complex meaning. he outlined this meaning in his essay agnosticism and christianity, written in 1889. put

s perhaps best remembered in the twenty-first century for coining the terms agnostic and agnosticism. these terms have since been used to refer to uncertainty about the existence of gods, an afterlife, the soul, and similar religious concepts. for huxley, however, the words had a more complex meaning. he outlined this meaning in his essay agnosticism and christianity, written in 1889. put simply, huxley was not prepared to accept the existence of a creator-god who made the world in a period of days. agnosticism, for huxley, was an intellectual position. it implied skepticism, meaning a refusal to take anything on faith without logical examination of evidence. he began to show his skepticism even as a child, when he recorded in his diary doubts and uncertainties about such matters as the so

the existence of a creator-god who made the world in a period of days. agnosticism, for huxley, was an intellectual position. it implied skepticism, meaning a refusal to take anything on faith without logical examination of evidence. he began to show his skepticism even as a child, when he recorded in his diary doubts and uncertainties about such matters as the soul, morality, and the church. the huxley file web site explains that, as a young adult, huxley quoted approvingly in his diary the german poet and playwright johann goethe: an active skepticism is that which unceasingly strives to overcome itself and by 45 well-directed research to attain to a kind of conditional certainty. in other words, a skeptic is someone who tries to discover the truth through research. a skeptic also arrive

poet and playwright johann goethe: an active skepticism is that which unceasingly strives to overcome itself and by 45 well-directed research to attain to a kind of conditional certainty. in other words, a skeptic is someone who tries to discover the truth through research. a skeptic also arrives at conditional certainty, meaning that his or her belief could change with new evidence. as an adult, huxley was an active participant in the debates that surrounded the appearance in 1859 of charles darwin s on the origin of species. this book introduced readers to the theory of natural selection. this theory states that animals on earth, including humankind, slowly changed, or evolved, over time through a random process and that those who were the most fit adapted and survived, while the weak di

igious faith. it cast into doubt the traditional judeo-christian view of creation as described in the biblical book of genesis, the view that god created earth and all things on it. the theory of natural selection challenged this by proposing that living creatures changed randomly over time, influenced only by their environment. because of darwin s works and the interpretations of scientists like huxley, it seemed that nineteenth-century science was turning away from the concept of a creator-god or gods and seeing natural processes as the way in which the world and humankind came into being. the suggestion that humans may have evolved over time from apes into the beings they are today challenged the basic judeo-christian belief that god created humankind in his own image. science seemed to

turning away from the concept of a creator-god or gods and seeing natural processes as the way in which the world and humankind came into being. the suggestion that humans may have evolved over time from apes into the beings they are today challenged the basic judeo-christian belief that god created humankind in his own image. science seemed to be replacing the faith in creation. at the height of huxley s career, from the 1860s through the 1880s, the findings of modern science and the teachings of religion seemed to be at war with each other. religion insisted that there was a creator-god. thomas henry huxley coined the term agnosticism, which to him meant a skepticism towards accepting anything, such as the existence of god, without a logical examination of evidence. hip/art resource, ny

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

y interested in psychical experiments until his death. sir william crookes (1832 1919, a british physicist, conducted many exhaustive studies of spirit contact and mediums. the german philosopher arthur schopenhauer (1788 1860) insisted that psychical research explored the most important aspects of human experience and that it was the obligation of every scientist to learn more about them. julian huxley (1887 1975, the biologist; sir james jeans (1877 1946, the astronomer; arnold toynbee (1889 1975, the historian; alfred north whitehead (1861 1947, the philosopher all of these great thinkers urged that their fellow scientists seriously approach psychical research. in spite of the attention of such commanding intellects and the painstaking research of such individuals as sir william crookes

rect rituals may be performed. the process is assisted by the sacrifice of an animal and the shaman smearing blood over the initiates. once the initiates have been blooded, they take an oath of loyalty to the cult. later, when the trance state and the possessing spirit has left them, the aspirants, now members of the macumba cult, usually have no memory of the ritual proceedings. m delving deeper huxley, francis.the invisibles. new york: mcgraw- hill, 1966. macumba, occultopedia [online] http//www.occultopedia. com/m/ macumba.htm. 23 january 2002 middleton, john, ed. magic, witchcraft, and curing. garden city, n.y: natural history press, 1967. sharma, arvind, ed. women in world religions. albany: state university of new york press, 1987. villodo, alberto, and stanley krippner. healing stat

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

ople to hallucinate, to see and hear things that are not really there. dr. humphrey osmond (1917) began studying hallucinogens at a hospital in saskatchewan in 1952 when he was examining the similarities between mescaline and the adrenaline molecule. it was osmond who coined the word psychedelic to describe the effects of the mindaltering drugs, and it was also he who supervised the author aldous huxley (1894 1963) in the well-known series of experiments with mescaline that huxley recorded in his book the doors of perception (1953. while modern research techniques focus on psychedelics for purposes of learning more about the human brain, relieving pain, finding antidotes to drug overdoses, and other medical applications, the ingestion of such drugs in the past was most often done to achiev

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

essentially a psychosomatic phenomenon. h m delving deeper bach, marcus. inside voodoo. new york: signet, 1968. barker, j. c. scared to death. new york: dell books, 1969. brean, joseph. gscared to death isn ft just an expression. h national post with file from agence france- presse, december 21, 2001 [online] http//www. nationalpost.com/search/story.html?f f/stories/ 20011221/931884.html&qs fjos. huxley, francis. the invisibles: voodoo gods in haiti. new york: mcgraw-hill, 1969. gvodun. h [online] http//www.religioustolerance.org/ voodoo.htm. white magick in the earliest of societies, the practitioner of white magick was the shaman, the medicine man, the herbalist.the individual sought out by the village when it was necessary to receive a proper potion to dissolve an illness or a proper ch

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

re many by-ways, corridors, and blind alleys in this great labyrinth of parnassus, so in this clue, which has been given us, we shall find many twisted threads, yet all of one fibre, which will lead us, the weary wanderers in the mysteries, to that certain and blissful kingdom which shall be our beginning. kant has said, the business of all philosophy is to answer the question hwhat can i know? h huxley, perhaps the astutest philosopher since the days of the magus of konigsberg, observes that it is impossible to answer the question gwhat can i know? h unless in the first place there is a clear understanding of what is meant by knowledge, and in order to answer this question, gwe must have recourse to that investigation of mental phenomena, the results of which are embodied in the science o

ne is worked, instead of blundering in attempts to do so for ourselves, without knowledge, or even the necessary instruction as to the subtle adjustment of the different parts. and it is on account of the want of this hi g that all science resting on the inquiry gwhat do i know? h without the gi h being analytically disclosed, must, and does, rest upon knowledge purely accidental or hypothetical *huxley fs essay on hume, p. 59. it is quite as possible for hypothetical arguments to be rightly and wrongly applied, as it is for mechanical tools. a pick-axe is a most useful implement in levelling a road, and equally a most useless one in mending a watch; so also with hypothetical arguments, a subtle and illuminated mystic will discard such mean scaffolding, or at least attain such a perfection

o-kineticism, many ages previously adumbrated by empedocles and democritus, gave the death-blow to that empiricism, which may be typified in locke fs assertion that hmotion and figure are really in the manna, h to which berkeley attributed a purely mental existence; for he asserts again and again that the only substantial existence is the hypothetical substratum of mind, i.e, spirit* and this, as huxley himself states, if pushed to its logical extreme, passes into pantheism pure and simple; and thus through objecting to locke fs primary qualities as things in themselves, berkeley returns, through the objection, back to the causa sui, or better, ratio sui of spinoza, the spiritual twin of locke *all these philosophers end in the same quandary as the old gentleman who with only one tooth in

trianism, pyrrhonic-mysticism, sceptical- transcendentalism, sceptical- theurgy, sceptical-energy, scientific- illuminism, or what you will; for in short it is the conscious communion with god on the part of an atheist, a transcending of reason by scepticism of the instrument, and the limitation of scepticism by direct consciousness of the absolute. to attain to such an illumination the mind of a huxley and the soul of a loyola must be united in one person. and this illumination must be as definite a phenomenon as orgasm, following which we find the material world, and its foundation the world of thought, as honestly set down to hallucination as a ghost would be. construct the temple in the place of the manger, on the site of the ruins of religion and philosophy, but with the stones of the

atics, h he turns to gpure natural science, h again assuming at the outset apodictic laws of nature, which berkeley also assumed, and which hume proved to be sceptical; such as gsubstance continues permanent h. a theory on the same footing as papal infallibility, and about a hundred years older. and that all that happens is gdetermined by a cause according to fixed laws h (p. 42. concerning which huxley states: gnot one of these events is emore than probable f; though the probability may reach such a very high degree that, in ordinary language, we are justified in saying that the opposite events are impossible. h *essay on hume, p. 155. this is even going a step in advance of hume, who stated: ga miracle is a violation of the laws of nature. h* as to the conservation of energy and matter

rashith, vol. ii, p. 235. thus the universe is laid open before us as some huge ledger, upon which each being is working as a clerk; some are called directors, some accountants, some cashiers, yet great or small, high or low, from the amoeba to man, they are all scribbling, scribble, scribble, and counting, counting, counting, again and again, gall the choir of heaven and furniture of earth, h as huxley says, gtransitory forms of parcels of cosmic substance wending along the road of evolution, from nebulous potentiality, through endless growths of sun and planet and satellite c back to that indefinable latency from which they arose. h *cited in vol. ii, p. 246. as crowley writes: where is thy fame, when million leagues of flaming gas absorb the roll of many a system ruinous hurled with inf

o mislead one who has never been in a buddhist country. the average buddhist would, of course, kill his brother for five rupees, or less. h*3. the mere fact of breathing breaks the second precept. buddha, being an habitual adulterer,*4. constantly broke the third; and the fourth and fifth likewise *1. vol. ii, p. 192 *2. vol. ii, p. 225 *3. vol. ii, p. 192 *4. it would be easy to argue with hegel-huxley that he who thinks of an act commits it (cf. jesus also in this connection, though he only knows the creative value of desire, and that since a and not-a are mutually limiting, therefore interdependent, therefore identical, he who forbids an act commits it. vol. ii, p. 193. agnosticism ex oriente lux. as old as the vedas is the idea of agnosticism, though in name it is not yet forty years o

ea of agnosticism, though in name it is not yet forty years of age. everywhere we look we find the. of paul, midst the greeks, the egyptians, the hebrews, the chaldeans, the aryans, and the chinese, and its light is focussed in the greatest of the great: socrates and plato, malebranche and descartes, locke and spinoza, hume and berkeley, swedenborg and kant, hegel and comte, tyndall, spencer, and huxley. declining the mimetic, seeking the idiosyncratic, and standing by the eclectic, it has stood and grown a colossus of thought, ever young, ever virile, as age after age has gathered round it, and as the years have swept by it on their path to oblivion. between the theist and the atheist stands the agnostic, and as the most vital point of attack is that which lies nearest to the object to be

ent-day agnosticism must look back on as its founder. berkeley, as we have seen, carried the cartesian principle to its logical result; hume, on the other hand, gproved that, in a multitude of important instances, so far from possessing eclear knowledge, f that they may be so taken, we have none at all; and that our duty therefore is to remain silent, or to express at most, suspended judgment. h *huxley fs hume. p. x. this, the mob of mankind are very loath to do, for instead of honestly expressing nine-tenths of their knowledge in terms of doubt, they cast the whole onus of absolute or noumenal knowledge on to the back of some aching and asinine deity. by postulating unknowability, which if treated as an absolute term is also a positive one (god, spencer the transfigured realist was hoist

s by rendering all knowledge automorphological, in order to annihilate the unity of thirty-nine articles without parts or passions, rearing himself up, he plunged down, creating in his fall, ga footless stocking without a leg g. unknowability. in geleusis h crowley illustrates this, and says: gevolution is no better than creation to explain things, as spencer showed. h *eleusis, vol. iii, p. 228. huxley the sublime philosopher, the true agnostic, the periphery of whose knowledge extended far into those mirrored realms wherein spencer only saw his own distorted countenance, seeing well that hylo-idealistic- solipsism led the whole sentient creation from sub-rational matter to rational man, was sufficiently a true agnostic not to deny the possibility of a divine solipsism, leading rational m

ed realms wherein spencer only saw his own distorted countenance, seeing well that hylo-idealistic- solipsism led the whole sentient creation from sub-rational matter to rational man, was sufficiently a true agnostic not to deny the possibility of a divine solipsism, leading rational man to a super-rational god, but yet not sufficiently illuminated to transmute hi doubt h into hi know. h however, huxley grasped the great and grand truth that the natural philosopher who examines worlds, suns, and stars, is in reality only experimenting on his own ginner consciousness, h beyond which to him there is nothing. these stars thou seest are but the figuring of thy brain *gargoyles, vol. iii, p. 89. this nothing, this absolute nihility, is again the qabalistic zero. huxley did not belong to that no

und, but the anima vitae eluded his eager grasp; yet this greatest of modern philosophers, curious to say, stood almost alone, on one side growling science asserting, gthere is no archaeus, h on the other religion howling hthere is! there is! h yet as a positive and a negative formulate zero, so these twain were as one yelping pack of jackals, who prowl by night fearing the brightness of the day. huxley aptly sums up the standpoint an agnostic should take in the following: if a piece of lead were to remain suspended of itself in the air, the occurrence would be a gmiracle h in the sense of a wonderful event, indeed; but no one trained in the methods of science would imagine that any law of nature was really violated thereby. he would simply set to work to investigate the conditions under w

uld be a gmiracle h in the sense of a wonderful event, indeed; but no one trained in the methods of science would imagine that any law of nature was really violated thereby. he would simply set to work to investigate the conditions under which so highly unexpected an occurrence took place, and thereby enlarge his experience, and modify his hitherto unduly narrow conceptions of the laws of nature *huxley fs hume, p. 155. git will be said that these are miracles, but we reply that miracles, when they are genuine, are simply facts for science. h ga philosopher has declared that he would discredit universal testimony rather than believe in the resurrection of a dead person, but his speech was rash, for it is on the faith of universal testimony that he believed in the impossibility of the resur

doctrine of transcendent magic, pp. 121, 158; also vide p.192. this is the method of true science, the great white magic of the black goddess: gape wide, o hideous mouth, and suck this heart fs blood, drain it down, expunge this sweetening life of mire and muck! squeeze out my passions as a sponge, till nought is left of terrene wine but somewhat deathless and divine *gargoyles, vol. iii, p. 98. huxley continues: gthe day-fly has better grounds for calling a thunderstorm supernatural than has man, with his experience of an infinitesimal fraction of duration, to say that the most astonishing event that can be imagined is beyond the scope of natural causes. h* and that there is no such thing as the violation of the laws of nature, but merely a violation of that understanding which falsely i

ing a thunderstorm supernatural than has man, with his experience of an infinitesimal fraction of duration, to say that the most astonishing event that can be imagined is beyond the scope of natural causes. h* and that there is no such thing as the violation of the laws of nature, but merely a violation of that understanding which falsely interprets a gsomething h which reason alone cannot grasp *huxley fs hume, p. 156. how different is this agnosticism from the agnosticism of spencer; which postulates as its first great principle, the unknowability of the absolute, of whom we can conceive no proportion whatsoever, but whose relationship to us becomes closer and closer as we proceed along the way of the knowable. and perhaps actually becomes known when we ourselves become unknowable, i.e

closer as we proceed along the way of the knowable. and perhaps actually becomes known when we ourselves become unknowable, i.e, pure adepts. the second great principle is the conservation of matter and energy, or in other words the law of cause and effect. a law we have gone to some length in demonstrating to be apodictically untenable, though highly probably a posteriori. crowley, like hume and huxley, solely identifies it as a law based upon inference. this sequence of events is vividly demonstrated in gthe mother fs tragedy. h cora thinks, ggod hath made smooth the road beneath the hearse of my forgetful age. h not so however: they know not, learn not, cannot calculate how subtly fate weaves its fine mesh, perceiving how to wait; or how accumulate the trifles that shall make it master

lity; all which is must be; all which happens ought to take place. an accomplished fact is irrevocable as destiny, but destiny is the reason of the supreme intelligence .the mysteries of magic, p. 123. this law of cause and effect logically leads us to the third great principle of both buddhism and spencerian agnosticism. hthe absence of an ego. h in support of this assertion, crowley quotes from huxley fs hevolution and ethics, h and considers it to be an admirable summary of the buddhist doctrine *the sword of song, science and buddhism, vol. ii, p. 246. the ego does not exist. it is morning; i walk down the hill to catch a train; as i walk i literally leave shreds of myself behind me. i am no longer the gi g of five minutes ago, fleeting i pass along life fs way. a minute gone by my foo

ind anikka, dukkha, and anatta, and in agnosticism change, sorrow, and absence of an ego; and in both: that to deny all religions is a sublime act of faith. the metaphysics of these verses is perfectly absurd. my curse is no sooner in an iron word i formulate my thought than i perceive the same to be absurd *the sword of song, pentecost, vol. ii, p. 170. and this fleeting changeful hexperience, h huxley says, is necessarily hbased on incomplete knowledge, h and is gto be held only as grounds of more or less justified expectation h c gon the other hand, no conceivable event however extraordinary is impossible. h *huxley fs hume, p. 157. thus all changeability is uncertainty, from the gods and the suns which we worship, to the kisses we shower on our loved ones f lips; as crowley sings: why

l. say not hthere is a god, h before you experience that there is a god. you can never understand until you have experienced. you can never experience until you have got beyond reason. those five paths lead us to one road, the road of gknowledge and doubt h; beyond which to the inept there is impenetrable night, and to the adept undying brilliancy. gknow or doubt! is the alternative of highwayman huxley; ebelieve f is not to be admitted; this is a fundamental; in this agnosticism can never change; this must ever command our moral, as our intellectual assent. h *the sword of song, vol. ii, p. 208. thus reason ends by whispering: gi am agnostic; i cannot answer yea or nay. h this is the crowning triumph of the nineteenth century! kant has proved beyond all doubt, that by empirical means we c

son ends by whispering: gi am agnostic; i cannot answer yea or nay. h this is the crowning triumph of the nineteenth century! kant has proved beyond all doubt, that by empirical means we can never hope to penetrate beyond the tremendous night of reason; then came fichte, schelling, and hegel, they, peering into the depths of the darkness, here and there saw some fleeting asteroid; after them came huxley, who glooming into the depths, far in the distance, saw the whirling cloud of stars, still beyond him must we go, beyond that trembling cloud which hovers as some tired dove on the horizon of our minds, past nebula of stars and molten suns singing midst new-born spheres and hoary-headed worlds, gi would that i were the sky that i might be all eyes to behold thee, h till the stars circle abo

he best guide known to men, not until humanity has developed a mental power of an entirely different kind. for, to the philosopher, it soon becomes apparent that reason is a weapon inadequate to the task. hume saw it, and became a sceptic in the widest sense of the term. mansel saw it and counsels us to try faith, as if it was not the very fact that faith was futile that bade us appeal to reason. huxley saw it, and, no remedy presenting itself but a vague faith in the possibilities of human evolution, called himself an agnostic: kant saw it for a moment, but it soon hid itself behind his terminology; spencer saw it, and tried to gloss it over by smooth talk, and to bury it beneath the ponderous tomes of his unwieldy erudition *eleusis, vol. iii, p. 228. this may be further amplified by the

WICCA WITCHCRAFT TODAY

'tell all' when a poor wretch was tortured enough, they would dictate to him what to say, and whom to implicate. the average person conveniently forgets that this was done, if indeed he ever knew; but witches do not forget that this or similar treatment was meted out to their ancestors, and the days of persecution are not over, at least in many places, so the witch still keeps underground. aldous huxley in his most enlightening book the devils of loudun tells (page 177) of the tortures and death of one grandier in 1634 on the charge of bewitching some nuns. the particulars are taken from the court records and are authentic 'in the presence of two apothecaries and several doctors grandier was stripped, shaved all over and then systematically pricked to the bone with a long, sharp probe. the

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

thomas blandi form your opinion of a man from his questions rather than from his answers. french at the moment you are most in awe of all there is about life that you don t understand, you are closer to understanding it all than at any other time. jane wagner. agnotsticism simply means that a man shall not say he knows or believes that for which he has no grounds for professing to believe. thomas huxley the road to ignorance is paved with good editions. george benard shaw criticism comes easier than craftsmanship. zeuxis (400 bce) no writer or teacher or artist can escape the responsibility of influencing others, whether he intends to or not, whether he is conscious of it or not. arthur koestler students achieving oneness will often move ahead to twoness. woody allen history is mostly gues

er. they put aside all thought of obstacles and forget that a precipice does not show itself to a man in a blind rush until it s too late. bene gesserit proverb, dune the inspiration of the bible depends upon the ignorance of the gentlemen who reads it. robert ingersoll the dogma of the infallibility of the bible is no more self-evident than is that of the infallibility of the popes. thomas henry huxley don t change beliefs, change the believer. werner erhart all the religion we have is the ethics of one or another holy person. waldo ralph emerson people in general are equally horrified at hearing the christian religion doubted and at seeing it practiced. samuel butler the writers against religion, whilst they oppose every system, are wisely careful never to set up any of their own. edmund

Return to Occult Library Index



Related Matches
active age ages bishop buddha buddhism buddhist christ christian christianity church conscious consciousness creation creator crowley death devils divine doctrine duality earth ego energy esoteric existence exorcism eye force forces form forms genesis god gods heaven hell history human humankind huxley intellectual jesus karma king knowledge living london lord lsd magic material matter mental metaphysical mind modern mother mysteries mystic mystical mysticism natural nature occult occultism order people perception philosopher physical possession power powers religion religions religious sacred school secret set sex shadow society soul spirit spiritual spiritualism stars state states subtle sun sword teaching teachings three truth universal universe water white world yoga


http://www.hollywoodinsiders.net
MWLibCreator Ver.2 By:Michael Wynn