Michael Wynn's Occult Reference Library
INTERNAL

Return to Occult Library Index

0 0

the reading. in other words it is a go. it is significant that by doing a magical ritual or the act, you will have a very positive outcome. if both cards are negative, it requires you study the influences that are surrounding you at this time. through mediation and contemplation, the influences can be changed after a significant amount of time by changing these influences or the changing of your internal attitudes. annuity can then be projected. 114 this is the circle spread divination. a sufficient amount of practice time should be given to this particular spread, as variations and larger spreads have the same basic theme, will be used in other grades. if at this time you feel the need for this spiritual divination, for whatever purpose, it may be acceptable to select a good tarot book t

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

ib to u, ulli cognatus (see suppl. but the gen. would have to be wolles, and that is contradicted by the invariably single l in pholes. the same reason is conclusive against wackernagel's proposal to take fol for the god of fulness and plenty, by the side of the goddess folia; i think the weak form folio would be demanded for it by an ohg. pilnitis; v. haupts zeitschr. 2, 190. still more does the internal consistency of the song itself require the identity of phol and balder; it would be odd for phol to be named at the beginning, and no further notice to be taken of liim. rosite. 229 baldaj, bccldwg prevailed among the saxons and "westphalian.s, and the as. bealdor had passed into a common noun. now as tlie bavarian p]or stood opposed to the alamannic zio, we ouglit to find out whether pho

as. eadcn) the tliird child of fu5ir and mouir^ on. for man: sing. niasr, nuinnis, nianni, niann; pi. mcnn, nuunui, mbnnum, nienn= in nennius 17, stevenson and sanniarte]'p. 39. 40) have adopted the very worst reading huilio. 350 heeoes. nennius, in a tradition of the mid. ages not adopted from tacitus, and the isiocon^ in a gaelic poem of the 11th century (see suppl. if this will not serve, let internal evidence speak: in tuisco and mannisco we have been giving the suffix -isc its due, and tuisto, a spelling which likewise occurs, is proof against all attempt at explanation. now isco, as the third name in the same genealogy, would agree with these two. for tvisco and mannus the norse legend substitutes two other names, but inguio it has preserved in ingvi; ought not his brother iscio to

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

lcohol or hepatitis. it counters appetite loss and relieves menopausal symptoms. it is, however, mainly a protective herb, used to keep away all negativity. it is an aid to any spiritual work or contact with the higher self and angels or spirit guides. it encourages altruism. ruled by mars. hops a gentle, safe but powerful sedative, hops are also used in treating insomnia and nervous tension, and internal spasms triggered by stress. hops will calm the entire nervous system and so can be used to treat coughs, bladder and liver problems aggravated by stress, bowel disorders with an anxiety component, for example irritable bowel syndrome, and skin problems with an emotional cause. as a protective herb, hops will drive away dark thoughts, doubts and fears. ruled by the sun. hyssop derived from

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

e and incense to burn away and bury any ash or wax afterwards in the earth beneath a tree. a healing ritual with sunlight and moonlight this is a very magical form of healing and can be carried out either alone or as a group activity. quartz crystal balls were traditionally used medicinally to concentrate the rays of sunlight upon a diseased or painful area of the body or in the direction of some internal organ. this clear crystal stone has always been associated with energising powers and with healing. in its spherical form of completeness, it is perhaps the ultimate healing and magical stone. you can buy tiny spheres quite cheaply and these work just as well as a large crystal ball. sunlight is good for energising and improving physical health and vitality, encouraging re-growth and rege

ld will find the kite, cleansed by the winds, and it will bring joy. i know of a group of women who carried out a similar sweeping spell in the warehouse where they worked, using wood shavings for the negativity, and then swept out right through the yard into the packing bins which were later taken away by lorry. they commented that afterwards everyone was much more energetic and positive and the internal fighting and backbiting, which had been quite serious, melted away. a ritual to wash away negativity infusions can be made, using lemon, peppermint, pine or tea tree oil, to wash away negative feelings. use 12 drops of essential oil to a bucket of hot water. alternatively, add two peppermint tea bags to a cup of boiling water and leave to infuse for five minutes. use your essential oil in

ABRAMELIN1

into holy orders, was only notable for his debauches, his exactions, and his violence. pope boniface ix. nevertheless appointed him cardinal in 1402, and afterwards legate of bologna, where he is said to have given himself up to such excesses that gregory xii. thought it necessary to excommunicate him. notwithstanding this cossa was elected to the papacy at the time when the church was shaken by internal dissension. he promised at first to renounce the pontificate, if on their side gregory xii. and benedict xiii. would abandon their claims. however, he mounted the papal throne, and declared for the side of louis d anjou in the war between the latter and ladislaus regarding the throne of naples. at length, after the taking of rome by ladislaus, he was forced to implore the support of the e

ABRAMELIN2

h you, but select the day-time, and that serene and calm. chapter xviii (to heal divers maladies) undo the bandages of the sick person, and clean them, and having applied the unguent and the compresses, put them again upon the sick person;and place the symbol upon them,129 and leave it thus for about a quarter of an hour, then take it away and keep it (for use on another occasion. but if it be an internal malady, you shall place the symbol upon the bare head of the patient. these symbols may be seen and examined without any danger, howbeit it is always better that they should neither be seen nor handled by any other person than yourself. chapter xix (for every description of affection and love) and chapter xx (to excite every description of hatred and enmity, discords, quarrels, contention

ABRAMELIN3

performs the operations hereof (c) the familiar spirits can to an extent perform the operations of this chapter (d) the bandages of the sick person having been undone and cleaned, and the unguent, the compresses, and the bandages having been replaced, put the symbol upon them and leave it for about a quarter of an hour, then take it away, and keep it for use upon another occasion. but if it be an internal malady, you must place the symbol (the written part downwards) upon the bare head of the patient. these symbols may be seen and examined without any danger, yet it is always better that they should neither be seen nor handled by any other person than yourself (e) no. b consists of c a squares taken from a square of e j squares. tsa raat= a stroke or plague; the leprosy. no. c consists of

om a square of e j squares. tsa raat= a stroke or plague; the leprosy. no. c consists of e squares from a square of b g. buah signifies to clear away. no. d, a square of g e squares. metsorah signifies flowing sores or ulcers. no. e is a square of d g squares. rechem means closely seizing. no. f is a square of c f squares. rokea signifies general evil. no. g is a square of c f squares. betem "the internal parts. no. h is a square of d g squares- bebher= in purifying or cleansing. no. i is a square of c f squares- eleos, the greek word hals= the sea from its saltness. elos means calm still water. no. j is a square of e j squares. kadaicat means vertigo, turning of the head. no. b a is a square of e j squares. rogamos from latin rogamus, we pray. no. b b is a square of c f squares. situr mea

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

as, however, necessary, and it was good magic too, at that, because the original will of the founder was to produce a war engine as a counterblast to the reformation. he was very wise to devise a plan, irrespective of its abstract merits as philosophy, which would most efficiently serve that single purpose. the only trouble has been that this purpose was not sufficiently cosmic in scope to resist internal forces. having attained the higher planes by practice of these exercises, they found that the original purpose of the society was not really adequate to their powers; they were, so to speak, over-engined. they stupidly invaded the spiritual sphere of the other authorities whom they were founded to support, and thus we see them actually quarrelling with the pope, while failing signally to

it in my own body and mind, when a few months later i found myself performing *in full* operations involving the formula of the neophyte (for which see my treatise 'magick) without any external apparatus at all. 10. a pox on all these formalistic aryan sages! unless one wants to be very pedantic, it is rather absurd to contend that this form of ritual forced upon me, first by external and next by internal circumstances, was anything else but a new form of asana, pranayama, mantra-yoga, and pratyahara in something very near perfection; and it is therefore not surprising that the magical exaltation resulting from such ceremonies was in all essential respects the equivalent of samyama. on the other hand, the yoga training was an admirable aid to that final concentration of the will which oper

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

gue summers, who wrote numerous books on demonology, witchcraft, and the like. suffice it to say, we were rather doubtful as to the authenticity of the work before us. in the first place, it was in greek and for quite awhile it was difficult to ascertain what it might actually be, save for the title necronomicon and the many weird drawings. in the second place, after translation, we found several internal inconsistencies and some evidence that would suggest we did not possess the entire work. there may still be some missing or the irregular monastic might have withheld certain of the chapters. as the chapters are not numbered, it is too difficult to day. a great deal of misfortune accompanied the publication of this book. first, we went through more than one translator. the last finally ab

ALEISTER CROWLEY LIBER 777

omitted tuamutef for water (a g.d. coptic form of this name is cited in connection with the eagle kerub in a ritual in equinox i (3. in a myth recounted by budge (op. cit. vol. i p. 158) these gods are said to have grasped the four pillars of heaven as sceptres: amset the south, hapi the north, tuamutef the east, and qebhsennuf the west. they were also said to guard the canopic jars in which the internal organs of the deceased were preserved, and their g.d. attributions to the crossquarters probably derive from a single find of an egyptian tomb which had the four jars with the images of the gods disposed thus. table of correspondences 53 col. xx. line 23: possibly a g.d. coptic spelling of ashtoreth who according to budge (op. cit) was worshipped in egypt in the later dynastic period (in

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

e bank of a bunker. but also, the use of any club demands skill and experience (24) every man has an indefeasible right to be what he is (illustration: to insist that any one else shall comply with one's own standards is to outrage, not only him, but oneself, since both parties are equally born of necessity (25) every man must do magick each time that he acts or even thinks, since a thought is an internal act whose influence ultimately affects action, thought it may not do so at the time (illustration: the least gesture causes a change in a man's own body and in the air around him; it disturbs the balance of the entire universe, and its effects continue eternally throughout all space. every thought, however swiftly suppressed, has its effect on the mind. it stands as one of the causes of e

xternal conditions which threaten to oppose is purpose. we have had a recent example in the case of the young german empire, which, knowing itself and its will, disciplined and trained itself so that it conquered the neighbours which had oppressed it for so many centuries. but after 1866 and 1870, 1914! it mistook itself for superhuman, it willed a thing impossible, it failed to eliminate its own internal jealousies, it failed to understand the conditions of victory<world against it. weh note: this footnote in crowley's text belongs to this page, but it is not marked in the text. i have assigned it this tentative point, as following the general context> it did not train itself to hold the sea, and thus, having

tions 4 are symbolized in mathematics "god is the great arithmetician "god is the grand geometer" it is best therefore to prepare to apprehend him by formulating our minds according to these measures<god" i here mean the ideal identity of a man's inmost nature "something ourselves (i erase arnold's imbecile and guilty 'not) that makes for righteousness" righteousness being rightly defined as internal coherence (internal coherence implies that which is written "detegitur yod> to return, each letter of this alphabet may have its special magical sigil. the student must not expect to be given a cut-and-dried definition of what exactly is meant by any of all this. on the contrary, he must work backwards, putting the whole of his mental and moral outfit into these pigeon-holes. you would no

tic ancestors. we see no enmity between right and left, up and down, and similar pairs of opposites. these antitheses are real only as a statement of relation; they are the conventions of an arbitrary device for representing our ideas in a pluralistic symbolism based on duality "good" must be defined in terms of human ideals and instincts "east" has no meaning except with reference to the earth's internal affairs; as an absolute direction in space it changes a degree every four minutes "up" is the same for no two men, unless one chance to be in the line joining the other with the centre of the earth "hard" is the private opinion of our muscles "true" is an utterly unintelligible epithet which has proved refractory to the analysis of our ablest philosophers. we have therefore no scruple in

terior wisdom need not be regarded as sceptical, save only in the last resort. no scientific hypothesis can adduce stronger evidence of its validity than the confirmation of its predictions by experimental evidence. the objective can always be expressed in subjective symbols if necessary. the controversy is ultimately unmeaning. however we interpret the evidence, its relative truth depends in its internal coherence. we may therefore say that any magical recollection is genuine if it gives the explanation of our external or internal conditions. anything which throws light upon the universe, anything which reveals us to ourselves, should be welcome in this world of riddles. as our record extends into the past, the evidence of its truth is cumulative. every incarnation that we remember must i

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

- in the other. thus: child plus food: this does not preserve one at the expense of the other; it "destroys" or rather changes both in order to fulfil both in the result of the operation- a grown man. it is in fact impossible to preserve anything as it is by positive action upon it. its integrity demands inaction; and inaction, resistance to change, is stagnation, death and dissolution due to the internal putrefaction of the starved elements- 100 chapter xiii of the banishings: and of the purifications. cleanliness is next to godliness, and had better come first. purity means singleness. god is one. the wand is not a wand if it has something sticking to it which is not an essential part of itself. if you wish to invoke venus, you do not succeed if there are traces of saturn mixed up with i

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

e bank of a bunker. but, also, the use of any club demands skill and experience. 24. every man has an indefeasible right to be what he is (illustration: to insist that anyone else shall comply with one's own standards is to outrage, not only him, but oneself, since both parties are equally born of necessity) 25. every man must do magick each time that he acts or even thinks, since a thought is an internal act whose influence ultimately affects action, thought it may not do so at the time (illustration: the least gesture causes a change in a man's own body and in the air around him: it disturbs the balance of the entire universe and its effects continue eternally throughout all space. every thought, however swiftly suppressed, has its effect on the mind. it stands as one of the causes of ev

answer is always "nothing. in theory one can hardly deny this proposition; but in practice- how shall i put it "the state of illusion which for convenience i call my present consciousness is such that the course of action a is more natural to me that the course of action b" magic without tears get any book for free on: www.abika.com 54 or: a is a shorter cut to nothing; a is less likely to create internal conflict. 14* n n= two or naught; one is the magical, the other the mystical, process. you will hear a lot about this one day! 31 will that serve? offer a dog a juicy bone, and a bundle of hay; he will naturally take the bone, whereas a horse would choose the hay. so, while you happen to imagine yourself to be a fair lady seeking the hidden wisdom, you come to me; if you thought you were

se, it realizes its impotence to alter the totality in the smallest degree. to put it vulgarly, it does not try to raise itself from the ground by pulling at its socks. it therefore opposes to the current of phenomena no reaction either of hatred or of sympathy. so far as it attempts to influence the course of events at all, it does so in the only intelligent way conceivable. it seeks to diminish internal friction. it remains, therefore, in a contemplative attitude. to use the terms of western philosophy, there is in its attitude something of the stoicism of zeno; or of the pickwickianism, if i may use the term, of epicurus. the ideal reaction to phenomena is that of perfect elasticity. it possesses something of the cold-bloodedness of mathematics; and for this reason it seems fair to say

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

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

of whatever world is under consideration. with yoga you might easily slip into saying that it was identical, with the exception that the new worlds are from the start recognised as already existing within the human cosmos, but nobody is asked to extend these worlds in any way; on the contrary the object is to analyse ever more minutely, and the control to which one approaches is not external but internal. at all times one is concentrated on the idea of simplication. the recognition of any new idea or form of ideas, is invariably the signal for its rejection "not that, not that" one might simplify this explanation by constructing some sort of apophthegm; magick is the journey from 0 to 2, yoga from 2 to 0. it is a very good rule for the yogi to keep this mind constantly fixed on the fact t

ALEISTER CROWLEY MEDITATION

iricism. one author says (unless memory deceives) that twelve seconds' steadiness is dharana, a hundred and forty-four dhyana, and seventeen hundred and twenty-eight samadhi. and vivekananda, commenting on patanjali, makes dhyana a mere prolongation of dharana; but says further "suppose i were meditating on a book, and i gradually succeeded in concentrating the mind on it, and perceiving only the internal sensation, the meaning unexpressed in any form, that state of dhyana is called samadhi" other authors are inclined to suggest that samadhi results from meditating on subjects that are in themselves worthy. for example, vivekananda says "think of any holy subject" and explains this as follows "this does not mean any wicked subject) frater p. would not like to say definitely whether he ever

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

eld, free-will and destiny. but even though every man is "determined" so that every action is merely the passive resultant of the sum-total of the forces which have acted upon him from eternity, so that his own will is only the echo of the will of the universe, yet that consciousness of "free-will" is valuable; and if he really understands it as being the partial and individual expression of that internal motion in a universe whose sum is rest, by so much will he feel that harmony, that totality. and though the happiness which he experiences may be criticised as only one scale of a balance in whose other scale is an equal misery, there are those who hold that misery consists only in the feeling of separation from the universe, and that consequently all may cancel out among the lesser feeli

ALEISTER CROWLEY SEPHER SEPHIROTH

. 8:14) pgn nb) an increase pswm a [civil] officer mynwmm a place mwqm experimental, tentative ynwysn 187 auphanim, wheels: the angelic choir of chokmah mynpw) lifted up pqz 188 the master of the nose m+wxh l(k midnight (cf. 579) hlylh ycx 189 a spring shut up (ct. 4:12. note hlg= gto uncover h) lw(n lg the ancient among the ancient nybsd )bs 190 through which place the angel guided +yw )byw (syw internal ymynp crown of flowers, diadem, fillet cyc the side or flank; rib (lc the end, appointed time (dan. 12:14; see 305) cq pearl: a title of malkuth nynp 191 face, countenance nypn) cessations, futilities, nothings mysp) a box, chest; a repository hpwq 192 poisonous wind: the gsamun h, or gsimoon h hp(lz ye shall cleave in hwhy (cf. 220) hwhyb myqbdx 194 righteousness, equity, justice; the sp

ALEISTER CROWLEY TAO TEH KING

rren unless they be regarded as the means rather than the end of spiritual progress, and allowed to infiltrate every detail of the life, not only of the spirit, but of the senses. the tao can never be known until it interpret the most trivial actions of everyday routine. it is a fatal mistake to discriminate between the spiritual importance of meditation and playing golf. to do so is to create an internal conflict 'let there be no difference made among you between any one thing and any other thing; for thereby there cometh hurt((weh note: quote from al i,22 corrected slightly) he who knows the tao knows it to be the source of all things soever; the most exalted spiritual ecstasy and the most trivial internal impression are from our point of view equally illusions, worthless masks, which hi

((attend to the work; ignore the byproducts thereof) 10 chapter x things attainable. 1. when soul((neschamah) and body((nephesch) are in the bond of love, they can be kept together. by concentration on the breath((prana) it is brought to perfect elasticity, and one becomes as a babe. by purifying oneself from samadhi one becomes whole((here we see once more the doctrine of being without friction. internal conflict leads to rupture. again, one's pranayama is to result perfect pliability and exact adjustment to one's environment. finally, even sammasamadhi is a defect, so long as it is an experience instead of a constant state. so long as there are two to become one, there are two) 2. in his dealing with individuals and with society, let him move without lust of result. in the management of

ALEISTER CROWLEY THE LOST CONTINENT

nes, as flying was not known until centuries after. what is definitely known is that the earliest settlers were of a purely fighting race. an atlantean homer, ylo, has described the first battle in such detail as to leave no doubt that he is retelling facts--a marked contradiction to his earlier books. there appear to have been but few atlanteans, unless the names given are those of chiefs, which internal evidence contraverts. their valour seems to have been prodigious. the natives were armed with every possible instrument of precision, having cavalry and artillery in abundance, as well as weapons that must have been as superior to the modern rifle (unless ylo exaggerates) as that is to the arquebus. in spite of this the men of atlas 'smote them with rods' or 'fell upon them with their con

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

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

red through the haze on the horizon of history, that the laws of thought are only expressions of the bondage of the thinker. apart from the dependence of mind upon the unreliable, symbolically communicated, and fragamentary affidavits of sense, apart from the imperfections inseparable from its origin, our judgments are necessarily no more than representations of the consistency of one part of our internal structure with another. we cannot lift ourselves by pulling at our toes. we now know that our most fixed axioms are as arbitrary as a madman's delusions. there is nothing to prevent a man from asserting that "things which are both equal to the same thing are both greater than each other" and constructing a geometry conformable thereto: neither by reasoning nor by experience could it be pr

nted to them- it required only a slight effort of imagination to think of this council as in debate; i could picture to myself some tactically brilliant proposal being vetoed by the quarter-master-general. it was only one step to dramatize the scene, and it flashed upon me in a moment that here was the explanation of 'double personality: that illusion was no more than a natural personification of internal conflict, just as the savage attributes consciousness to trees and rocks "example no. 2" while at montauk i had put my sleeping bag to dry in the sun. when i went to take it in, i remarked, laughingly "your bedtime, master bag" as if it were a small boy and i its nurse. this was entirely frivolous, but the thought flashed into my mind that after all the bag was in one sense a part of myse

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

ver, save among the lowest types of negro, who resemble the anglo-saxon in this possession of the 'fear-of-god' and 'sin' psychopathies. truth is so terrible to these detestable mockeries of humanity that the thought of self is a realization of hell. therefore they fly to drink and drugs as to an anaesthetic in the surgical operation of introspection. the craving for these things is caused by the internal misery which their use reveals to the slave-souls. if you are really free, you can take cocaine as simply as salt-water taffy. there is no better rough test of a soul than its attitude to drugs. if a man is simple, fearless, eager, he is all right; he will not become a slave. if he is afraid, he is already a slave. let the whole world take opium, hashish, and the rest; those who are liabl

ydrogen and chlorine rush passionately to embrace each other in monogamic madness! there is no 'good' or 'bad' in the matter; it is the enthusiastic energy of union, as betokened by the disengagement of heat, light, electricity, or music, and the stability of the resulting compound, that sanctifies the act. note also that the utmost external joy in any phenomenon is surpassed a millionfold by the internal joy of the realization that self-fulfilment in the sensible world is but a symbol of the universal sublimity of the formula "love under will" the last two sentences demand careful attention. there is an apparent contradiction with verses 59, 60. we must seek reconcilement in this way: do not imagine that any king can die (v.21) or be hurt (v.59; strife between two kings can therefore be n

give rules for producing a 'genius' to order, a genius in this sense being one who has the idea, and is fortified with power to enflame the enthusiasm of the crowd, with wit to know, and initiative to seize, the psychological moment. but one can specify certain conditions, incompatible with the manifestation of this spontaneity; and the first of these is evidently absolute freedom from obstacles, internal or external, to the idea of the 'genius' it is clear that a woman cannot love naturally, freely, wholesomely, if she is bound to contaminate the purity of her impulse with thoughts of her social, economical, and spiritual status. when such things restrain her, love may conquer, as often enough it does; but the beauty engendered is usually stunted or wried, assuming a tragic or cynic mask

ALEISTER CROWLEY EQUINOX EQ I 1 2

lid extracts were prepared according to the u.s.p. and were tested upon animals for physiological activity. the method of assay, which has previously been called to the attention of this society, is that which one of us (houghton) devised and has employed for the past twelve years. this method consists essentially in the careful observation of the physiological effects produced upon dogs from the internal administration of the preparation of the drug under test. it is necessary in selecting the test animals to pick out those that are easily susceptible to the action of the cannabis, since dogs as well as human beings vary considerably in their reaction to the drug. also, preliminary tests should be made upon the animals before they are finally selected for test purposes, in order that we m

ct of cannabis americana in the hands of experienced clinicians, and from eight of these men, who are all large users of the drug, we have received reports which state that they are unable to determine any therapeutic difference between the cannabis americana and the cannabis indica. conclusions 1. the method, outlined in the paper, for determining the physiological activity of cannabis sativa by internal administration to especially selected dogs, has been found reliable when the standard dose of extract 0.01 gramme per kilo body weight, is tested on animals, the effects being noted by an experienced observe in comparison with the effects of the same quantity of a standard preparation. 2. cannabis sativa, when grown in various localities of the united states and mexico, is found to be ful

ALEISTER CROWLEY EQUINOX EQ I 2

pell may i conjure thee? am i the mock of thy majesty? ah, my god, my master, my lover- nay, that thou art not "but i love thee! i worship thee" with supreme force she cried out upon the god; she tore at her beautiful flesh with her fingers; she writhed upon the fur; words of dreadful passion bubbled at her lips; her mouth was like a raging sea of blasphemy; she moaned and struggled, torn by some internal force even as a woman in childbirth; she sank back into black silence, exhausted, numb. but now the words came back like echoes from the infinite- i love thee! i worship thee! the lights went out; the black god gathered himself together; his mighty form outran the limits of space. he gathered himself in force and fire; he concentrated himself; as a black cloud he wrapped her round- body a

ALEISTER CROWLEY EQUINOX EQ I 4

the entire external universe, with its infinite ramifications in space and time, as also the involved and intricate sum of our inner perceptions, is all merely the form under which the essential reality presents itself to a consciousness such as ours, but is not the form in which it may subsist outside of our consciousness and independent of it; that, in other words, the sum total of external and internal experience always an only tells us how things are constituted for us, and for our intellectual capacities, not how they are in themselves and apart from intelligences such as ours.8 here is the whole of the world's philosophy in a hundred words; the undying question which has perplexed the mind of man from the dim twilight of the vedas to the sweltering noon-tide of present-day scepticism

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

soldier" and never allow the body in any way to collapse. the "bhagavad-g ta" upon this point says: in a pure place, established in a fixed seat of his own, neither very much raised nor very low. in a secret place by himself. there. he should 67 the marriage of heaven and hell. 68 "ibid" 69 visions of the daughters of albion. 70 "hatha yoga pradipika" p. 30. dhauti is of four kinds: antardhauti (internal washing; dantdhauti (cleaning the teeth; hriddhauti (cleaning the heart; mulashodhana (cleaning the anus. basti is of two kinds, jala basti (water basti) and sukshma basti (dry basti) and consists chiefly in dilating and contracting the sphincter muscle of the anus. neti consists of inserting a thread into the nostrils and pulling it out through the mouth, trataka in steadying the eyes, n

of these exercises, it will be necessary to explain the mystical constitution of the human organism and the six chakkras which constitute the six stages of the hindu tau of life. the constitution of the human organism firstly, we have the atman, the self or knower, whose being consists in a trinity in unity of, sat, absolute existence; chit, wisdom; ananda, bliss. secondly, the anthak rana or the internal instrument, which has five attributes according to the five elements, thus: spirit. atma. air. manas.76 the mind or thought faculty. 1. spirit. fire. buddhi. the discriminating faculty. water. chittam.77 the thought-stuff. earth. ahank ra. egoity. 2. air. the five organs of knowledge. gnanendriyam. 3. fire. the five organs of action. karmendriyam. 4. water. the five subtle airs or pr nas

nd brood as it were upon the very centre or soul of the object held by the will, it becomes known as sam dhi or superconsciousness. the three last stages dh ran, dhy na and sam dhi, which are so intimately associated, are classed under the one name of samy ma.139 thus meditation should rise from the object to the objectless. firstly the external cause of sensations should be perceived, then their internal motions, and lastly the reaction of the mind. by thus doing will the yogi control the waves of the mind, and the waters of the great ocean will cease to be disturbed by their rise and fall, and they will become still and full of rest, so that like a mirror will they reflect the unimaginable glory of the atman. and i saw a new heaven and a new earth: for the first heaven and the first eart

6 anahata lotus, mystic ganglion in the heart. see diagram. 12.30-1.0 suddhi. a.m. a.m. august 31st. 6.10-6.40 suddhi "sweet as a singing rain of silver dew" is the a.m. a.m. voice of n da. a'sana is evidently a question of training. at one point there were two or three distinct sharp throbs in the third eye (ajna) 9.15-9.55 dh ran on ajna.257 tendency to become strained and a.m. a.m. rigid, with internal kumbhaka, quite unconsciously. exactly like a difficult stool, only the direction of force is upwards- very fatiguing. 10.24-10.28 suddhi. ida stopped up. a.m. a.m. change of n da-note to a dull sound. extreme excite- ment of chitta, sleep impossible. concentrating on anahata gives sleepiness at once. i felt the pump action of the blood very plainly and also experienced sukshma-kumbhaka,2

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

d the other radio-active substances, had been discovered, an entirely new aspect of the situation had to be faced. it became apparent that what was considered the ultimate particle was not so at all. as you now have the definition of the atom (i am quoting from the standard dictionary) it is "an atom is a centre of force, a phase of electrical phenomena, a centre of energy, active through its own internal make-up, and giving off energy or heat or radiation" therefore, an atom is (as lord kelvin in 1867 thought it would ultimately turn out to be) a "vortex ring" or centre of force, and not a particle of what we understand as tangible substance. this ultimate particle of matter is now demonstrated to be composed of a positive nucleus of energy, surrounded just as is the sun by the planets wi

standpoint (which concerns us the most intimately) remembering ever that what is true of any one atom should be true in greater or less degree of all- 16- the consciousness of the atom copyright 1998 lucis trust in considering broadly the atoms of the solar system, including the system itself, there are two things noticeable: the first is the intense life and activity of the atom itself, and its internal atomic energy; and the second is its interaction with other atoms repelling some and attracting others. perhaps, then, we may deduce from these facts, that the method of evolution for every atom is due to two causes: the internal life of the atom itself, and its interaction or intercourse with other atoms. these two stages are apparent in the evolution of the human atom. the first was emp

ting just in so far as they concern himself. we deal with things as they affect us personally, and all that occurs to others at a certain stage of our evolution is important only as it concerns ourselves. that is the present stage of many and is characteristic of the majority; it is the period of intense individualism, and that in which the "i" concept is of paramount importance. it involves much internal activity. the second way the human atom grows is through its interaction with all other atoms, and this is something which is only just beginning to dawn upon the human intelligence, and to assume its just importance. we are only beginning to realise the relative significance of competition and of co-operation, and are on the verge of realising that we cannot live our life selfishly and a

ied and followed. we shall then be truly intelligent atoms a thing we, as yet, are not. again, we shall not only be practical in the handling of our material bodies, because we understand their constitution, but we shall consciously find our place within the group, and direct our energy to the benefiting of the group, and not, as now, to the furthering of our own ends. many atoms have not only an internal life of their own, but also radiate, and as radio-activity is gradually understood, so the study of man as a centre of active radiation will also come into being. we are standing these days on the verge of wonderful discoveries: we are nearing a marvellous synthesis of the thought of the world; we are advancing towards that period when science and religion will come to the help of each ot

y the third can be seen, and you have the stupendous combination and consummation, the human being. he synthesises and blends the three aspects, uniting them in himself. he is the totality of the divine attributes, though as yet they are largely embryonic, and he has to repeat within his cycle of evolution the identical processes that the atom itself has followed. just as the atom pursues its own internal course, and just as it also has later to be drawn into and to merge and blend with other atoms in the formation of a group, so the human atom equally has to find his place within a greater form. let us, therefore, consider for a little what is the method of the evolutionary process for a human being. we have seen that in him the three lines converge, and that he is a point of synthesis, w

y all his own. anyone who has brought up children knows that stage well. it can be seen in that constant utterance of "my, my, my" the stage of appropriation for himself, with no thought of any other self. children are naturally, advisedly, and wisely selfish. it is the stage of the gradual recognition of separative existence, and of the utilisation ever more potently by the human atom of its own internal atomic force. the infant human being rebels against the enforced guardianship of those who seek to protect it, and considers itself sufficient unto itself. this can be seen in the individual and the race. then, as life goes on, the man passes out of the atomic stage to a higher and a better one, when he becomes cognisant of his group relationships, when he becomes aware that he has group

the atom in the human body as a little entity, a tiny, intelligent life, and a microscopic, active sphere. now taking that little cell as our starting-point we may get, by its means, some concept of what these three types of consciousness are, by viewing them from the standpoint of the atom and man. individual consciousness to the tiny atom in a man's body would be its own vibratory life, its own internal activity, and all that specifically concerns itself. universal consciousness to the little cell might be considered as the consciousness of the entire physical body, viewing it as the unit which incorporates the atom. absolute consciousness to the atom might be considered as the consciousness of the thinking man who is energising the body. that would be to the atom something so remote fro

y, and all that specifically concerns itself. universal consciousness to the little cell might be considered as the consciousness of the entire physical body, viewing it as the unit which incorporates the atom. absolute consciousness to the atom might be considered as the consciousness of the thinking man who is energising the body. that would be to the atom something so remote from its own inner internal life as to be practically inconceivable and unknown, yet it nevertheless sweeps into the line of its will the form and the atom within the form, and all that concerns them. this idea has only to be extended to man, considered as an atom or cell within the body of a great entity, and one can then work out along similar lines this conception of a threefold consciousness. it might here be wi

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

ght 1998 lucis trust slightest difficultly. thirdly: instruction is given in what might be termed synthesis. this information is only possible as the intuitional vehicle co-ordinates. it is really the occult apprehension of the law of gravitation or attraction (the basic law of this, the second solar system) with all its corollaries. the disciple learns the meaning of occult cohesion, and of that internal unity which holds the system as a homogeneous unit. the major part of this instruction is usually given after the third initiation, but a beginning is made early in the training. masters and disciples. disciples and advanced egos on the probationary path receive instructions at this particular time for two special purposes (a) to test out their fitness for special work lying in the future

ill be struck dumb, and sometimes dead, prior to thus failing. chapter xv the giving of the word the solar words the basis of all manifested phenomena is the enunciated sound, or the word spoken with power, that is, with the full purpose of the will behind it. herein, as is known, lies the value of meditation, for meditation produces eventually that inner dynamic purpose and recollection, or that internal ideation which must invariably precede the uttering of any creative sound. when it is said that the logos produced the worlds through meditation it means that within his own centre of consciousness there was a period wherein he brooded over and meditated upon the purposes and plans he had in view; wherein he visualised to himself the entire world process as a perfected whole, seeing the e

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

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

nd are emancipated are called fires. secret doctrine i.114. iii. the fire of spirit or electric fire "lift up thy head, o lanoo; dost thou see one, or countless lights above thee, burning in the dark midnight sky "i sense one flame, o gurudeva; i see countless undetached sparks shining in it" secret doctrine i. 145- 7- a treatise on cosmic fire copyright 1998 lucis trust contents section one. the internal fires fire by friction introductory remarks division a. of the sheaths macrocosmic and micro cosmic division b. the personality ray and the first fire division c. prana and the etheric body division d. kundalini and the spine division e. motion on the physical and astral planes 1. in the sheaths 2. in the centres division f. the law of economy section two. the fire of mind solar fire intr

and providing a general outline which will serve to show the limits of our discussion. let us, therefore, look at the subject macrocosmically and then trace the correspondence in the microcosm, or human being. i. fire in the macrocosm in its essential nature fire is threefold, but when in manifestation it can be seen as a fivefold demonstration, and be defined as follows: 1. fire by friction, or internal vitalising fire. these fires animate and vitalise the objective solar system. they are the sumtotal of logoic kundalini, when in full systemic activity. 2. solar fire, or cosmic mental fire. this is that portion of the cosmic mental plane which goes to the animation of the mental body of the logos. this fire may be regarded as the sumtotal of the sparks of mind, the fires of the mental bo

aspect.5(5) therefore we have three cosmic rays manifesting: the ray of intelligent activity. this is a ray of a very demonstrable glory, and of a higher point- 24- a treatise on cosmic fire copyright 1998 lucis trust of development than the other two, being the product of an earlier mahakalpa, or a previous solar system.:6(6) it embodies the basic vibration of this solar system, and is its great internal fire, animating and vitalising the whole, and penetrating from the centre to the periphery. it is the cause of rotary motion, and therefore of the spheroidal form of all that exists. the ray of intelligent love. this is the ray which embodies the highest vibration of which our solar logos or deity is capable in this present solar system. it is not yet vibrating adequately nor has it yet a

spheroidal form of all that exists. the ray of intelligent love. this is the ray which embodies the highest vibration of which our solar logos or deity is capable in this present solar system. it is not yet vibrating adequately nor has it yet attained the peak of its activity. it is the basis of the cyclic spiral movement of the body logoic, and just as the law of economy is the law governing the internal fires of the system so the cosmic law of attraction and repulsion is the basic law of this divine ray. the ray of intelligent will. little as yet can be said about this ray. it is the ray of cosmic mind and in its evolution parallels that of cosmic love, but as yet its vibration is slower and its development more retarded. this is definitely and deliberately so, and is due to the underlyi

e ring-pass-not in connection with its cosmic centre.7(7) the tabulation on page 42 may make the above ideas somewhat clearer. these three expressions of the divine life may be regarded as expressing the triple mode of manifestation. first, the objective or tangible universe; second, the subjective worlds or form; and thirdly, the spiritual aspect which is to be found at the heart of all.8(8) the internal fires that animate and vitalise shew themselves in a twofold manner: tabulation i. fire ray aspect expression l aw quality 1. internal..p. rimordial..intelligent..r. otary motion..e. conomy..fire by activity. friction 2. of mind..l. ove..i.ntelligent..s. piral cyclic..a. ttraction..s. olar fire. love- 25- a treatise on cosmic fire copyright 1998 lucis trust 3. divine flame..will..intellig

welling spirit, of matter to life, and of consciousness to its vehicle. ii. fire in the microcosm let us briefly consider therefore the correspondence between the greater whole and the unit man and then block out our subject in detail and consider the sections into which it will be wise to divide it. fire in the microcosm is likewise threefold in essence and fivefold in manifestation. 1. there is internal vitalising fire, which is the correspondence to fire by friction. this is the sumtotal of individual kundalini; it animates the corporeal frame and demonstrates also in the twofold manner: first, as latent heat which is the basis of life of the spheroidal cell, or atom, and of its rotary adjustment to all other cells. second, as active heat or prana; this animates all, and is the driving

ally themselves points of fire, cast off through cosmic friction, produced by the turning of the cosmic wheel, swept into temporary limited manifestation and due eventually to return to their central cosmic centre. they will return plus the results of evolutionary growth, and through assimilation they will have intensified their fundamental nature, and be spiritual fire plus the fire manasic. the internal fire of matter is called in the secret doctrine "fire by friction" it is an effect and not a cause. it is produced by the two fires of spirit and of mind (electric and solar fire) contacting each other through the medium of matter. this energy demonstrates in matter itself as the internal fires of the sun, and of the planets and finds a reflection in the internal fires of man. man is the

ALICE A BAILEY05 THE LIGHT OF THE SOUL

witness (or accurate evidence. 8. incorrect knowledge is based upon perception of the form and not upon the state of being. 9. fancy rests upon images which have no real existence. 10. passivity (sleep) is based upon the quiescent state of the vrittis (or upon the non-perception of the senses) 11. memory is the holding on to that which has been known. 12. the control of these modifications of the internal organ, the mind, is to be brought about through tireless endeavour and through non-attachment. 13. tireless endeavour is the constant effort to restrain the modifications of the mind. 14. when the object to be gained is sufficiently valued, and the efforts towards its attainment are persistently followed without intermission, then the steadiness of the mind (restraint of the vrittis) is s

d intelligent action of the soul or spiritual man, whose nature is love, whose acts are wise (occultly understood) and whose motive is group development. therefore that reaction called pain must be transcended and likewise that termed pleasure, for both of these are dependent upon identification with form. non-attachment must supersede them. it is interesting to note that the modifications of the internal organ, the mind, are five in number. manas, or mind, the actuating principle of the chitta, or mind-stuff, is the fifth principle, and like all else in nature, manifests as a duality. this duality is: 1. lower concrete mind, demonstrating as the activity of the mental body. 2. abstract mind, demonstrating as the lowest aspect of the ego. in the microcosm, man, this duality becomes a tripl

o be dominated before the yogi can hope to attain liberation from limitation and from all lower activity. this is the goal. 6. finally (for it is not necessary to enumerate more intricate subdivisions) memory includes also the accumulated experiences gained by the soul through the many incarnations, and stored up in the true consciousness of the soul. 12. the control of these modifications of the internal organ, the mind, is to be brought about through tireless endeavour and through non-attachment. a few brief explanations are all that is necessary with a sutra as easy to apprehend as this one; intellectually its meaning is clear; in practice, however, it is difficult to carry out. 1. the internal organ is of course the mind. occidental thinkers should remember that the eastern occultist d

tion so that they no longer telegraph to the mind their reactions to that which is perceived, two things are brought about: a. the physical brain becomes quiet and still, b. the mind stuff or the mental body, the chitta, ceases to assume the various modifications and becomes equally still. this is one of the early stages of samadhi but is not the samadhi of the adept. it is a condition of intense internal activity instead of external; it is an attitude of one-pointed concentration. the aspirant is, however, responsive to impressions from the subtler realms and to modifications arising from those perceptions which are still more subjective. he becomes aware of a new field of knowledge, though as yet he knows not what it is. he ascertains that there is a world which cannot be known through t

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

following words from the commentary dealt with in woods' translation of the sutras will be found helpful "when freed from obscuration by impurity, the sattva of the thinking-substance, the essence of which is light, has pellucid steady flow not overwhelmed by the rajas and the tamas. this is the clearness. when this clearness arises in the super reflective balanced-state then the yogin gains the internal undisturbed calm (that is to say, the vision of the flash (sputa) of insight which does not pass successively through the serial order (of the usual processes of experience) and which has as its intended object the thing as it really is. impurity is an accretion of rajas and tamas. and it is the defilement which has the distinguishing characteristic of obscuration. clearness is freed from

e things which concern objectivity, but only identification with the spirit can reveal the nature and world of the spirit "no man hath seen god at any time, the only begotten son, who is in the bosom of the father, he hath revealed him" until a man knows himself as a son of god, until the christ in each man is manifesting and the christ-life has full expression, and until the man is one with that internal spiritual reality which is his true self, the particular knowledge dealt with here (knowledge of god and of spirit, independent of matter or form) is impossible. the testimony of the ages points to a spiritual force or life in the world; the inference to be garnered from the life experience of millions is that spirit exists; the deduction to be gathered from the consideration of the world

control of life-force or pranayama, abstraction or pratyahara, attention or dharana, meditation or dhyana, contemplation or samadhi. 30. harmlessness, truth to all beings, abstention from theft, from incontinence and from avarice, constitute yama or the five commandments. 81. yama (or the five commandments) constitutes the universal duty and is irrespective of race, place, time or emergency. 32. internal and external purification, contentment, fiery aspiration, spiritual reading and devotion to ishvara constitutes nijama (or the five rules. 33. when thoughts which are contrary to yoga are present there should be the cultivation of their opposite. 34. thoughts contrary to yoga are harmfulness, falsehood, theft, incontinence, and avarice, whether committed personally, caused to be committed

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

to be the means whereby the rounded out human being can be still further developed, and led forth into a new kingdom in nature. meditation is primarily a self-initiated process of education, calling forth all the powers of the will, basing itself upon the equipment present, but- 17- from intellect to intuition copyright 1998 lucis trust producing at the end a new type, the soul type, with its own internal apparatus, and holding within itself again the seeds of still greater unfoldment. from being something imposed from without, the new educational process wells up from within, and becomes that self-imposed mental discipline, which we cover by those much misunderstood words concentration, meditation, and contemplation. from being a process of memory training, and the development of a quick

rgan determines the perfection with which we can succeed in a deliberate attempt at producing a representation of the complex of the whole, using the specific forms of sensual perception which are at our command "the brain allows us to have an intuition and an intellectual apprehension of the world in its complexity. the manner in which this is brought about depends on the exceedingly complicated internal structure of this organ, and on its reciprocal relation to the other parts of the whole, a relation which has many gradations."1(67) if perception and sensuous apprehension, with their consequent rationalizings and the institution of a subsequent mental process, have their source in the brain, then dr. sellars is right in his book, evolutionary naturalism, when he says that mind can be re

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

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

em in his physical brain. 4. it is stated also that white magic a. works from above downwards. b. is the result of solar vibration, and therefore of egoic energy- 35- a treatise on white magic copyright 1998 lucis trust c. is not an effect of the vibration of the form side of life, being divorced from emotion and mental impulse. 5. the downflow of energy from the soul is the result of a. constant internal re-collectedness. b. concentrated one-pointed communication by the soul with the mind and the brain. c. steady meditation upon the plan of evolution. 6. the soul is, therefore, in deep meditation during the whole cycle of physical incarnation, which is all that concerns the student here. 7. this meditation is rhythmic and cyclic in nature as is all else in the cosmos. the soul breathes an

scious alignment with his ego, with his "angel, is receptive to his plans and purposes, and therefore capable of receiving the higher impression. we must remember that while magic works from above downwards, and is the result of solar vibration, and not the impulses emanating from one or the other of the lunar pitris, the downflow of the impressing energy from the solar pitri is the result of his internal recollectedness, the indrawing of his forces, prior to sending them concentratedly to his shadow, man, and his steady meditation upon the purpose and the plan. it may be of use to the student if he here remembers that the ego (as well as the logos) is in deep meditation during the whole cycle of physical incarnation. this meditation is cyclic in nature, the pitri involved sending out to h

station as the brotherhood existing between all forms of that divine life. this subjective ideal gradually leads to an appreciation of the way in which this essential relationship can work out practically. this can be seen finding its expression in the great humanitarian efforts, in the organisations for the relief of human and animal suffering, and in world wide efforts for the betterment of the internal relations of nations, religions and groups. enough human units have now contacted the hierarchical plan so that it may be safely concluded that the collective brain of the human family (that entity which we call the fourth kingdom of nature) is susceptible to the vision, and has fashioned its lighted form on the mental plane. later, the thought of service and of self will be found inadequ

in of the ceremonial ray. this must not be pictured as a sudden and violent change. from the standpoint of the human student the rate of increase is apparently so slow and gradual as to be inappreciable. nevertheless, the stimulation exists, and in the course of centuries will be recognized. 2. by the play of certain astral forces on the etheric body that leads to slow but definite changes in the internal structure of the atom, the coming into consciousness of another of the spirillae and a general tightening up of the whole cosmos of the atom. 3. by the use on the inner planes by the mahachohan of one of the powerful talismans of the seventh ray. the spirit of the earth, it might be noted, is of slow and gradual arousing. he is on the involutionary arc and passes on to the evolutionary in

ealed to the mind of the aspirant. as to the comprehension of the initiate, these words convey definite commands which only his illumined intuition can rightly interpret. with the higher grades of intelligences we need not concern ourselves. we will consider this rule therefore solely from the angle of vision of the average aspirant, leaving other interpretations to those individuals who have the internal equipment which will enable them to understand. i. ascertain the formula which will confine the lives within the ensphering wall. all forms in nature, as we well know, are made up of myriads of tiny lives, holding a certain measure of awareness, of rhythm, and of coherency according to the force of the law of attraction, utilized by the builder of the form. this is true both of the macroc

he impulse of divine thought, are at first fluidic and nebulous, are shifting in outline and are held together loosely by the central nucleus of energy another way of expressing the embodied idea. as time progresses, they pass on to other conditions, they take more definite form, they enter into peculiar relations with allied and neighboring forms, and adjust themselves to varying relations of an internal nature with those forms, which in the earlier stage was not possible. eventually we find a solar system such as ours and myriads of others a solar system functioning as a sun with its revolving and rotating planets, preserving their differing orbits, holding their stated and relative positions, active as independent and inter-dependent organisms, and yet presenting, to the eye of the astr

s much loss of time, and carries with it often the seeds of prolonged trouble. over-stimulation of the brain cells is necessarily one of the results of the merging, by an act of will, of the fires which circulate in the human body. such stimulation can produce insanity and the breaking down of the cellular structure of the brain, and through the over-activity of the cell life can also induce that internal friction between them which will eventuate in brain tumors and abscesses. this cannot be too strongly reiterated. the underlying objective in all laya yoga work (or work with the centres) is based upon the fact that the energy of the cells which compose the body or the matter aspect (called in the secret doctrine, and in a treatise on cosmic fire "fire by friction) must be blended with th

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

with his life, goes forward towards the goal for which he has created it. within, however, the radius of his appearing form, greater activities are going forward; varying states of consciousness and stages of awareness are to be seen; developing degrees of sentiency emerge, and even in the symbolism of the human form we have such differing states of sentiency as are registered by the hair, by the internal organisms in the body, by the nervous system, by the brain, and by the entity we call the self (who registers emotion and thought. in the same way does the deity, within the solar system, express as wide a divergence of consciousness. there is a body consciousness; there is a sensory apparatus, registering reaction to the environment; there is a consciousness of moods, of quality, of ment

f ceremonial organisation is the counterpart of the initial impulse, its concretisation, if i might so express it. the other kingdoms in nature, as can be seen in our tabulation, are not so related. it will be of value if we now analyse our tabulation with a measure of care and get a little clearer grasp of the effect and influence of the seven rays. as long as the true nature of the atom and its internal organisation remains a matter of investigation and of speculation and theory, the reader should regard what i here have to say in connection with this densest of all kingdoms as symbolically and pictorially true, but not to be taken literally. just as the centre at the base of the spine is the last one to be aroused into full functioning activity, and is thus aroused only when the head ce

in this kingdom. subjective agency. sound. quality. extreme density. inertia. brilliance. students must remember that we are not dealing with the elements and atoms, as we study this kingdom. they are the substance out of which all the mineral forms are made. but we are dealing with the mineral forms as they manifest in the concrete world. we are considering the tangible and objective world. the internal constitution and geometrical formation of the minerals do not come under our subject matter. this is not a scientific treatise, as usually understood, but a study in quality and consciousness as they affect the form aspect. much, if not nearly all that exoteric science has posited regarding the mineral kingdom can, for ordinary uses, be accepted as relative fact. but two points should be

evolutionary plan, led to separations, to nationalism, and to sectarianism, due to the selective nature of the mind and its tendency to divide and separate. the seventh ray will lead to fusion and synthesis, for its energy is of the type which blends spirit and matter. d. the sixth ray activity led to the formation of bands of disciples, working in groups but not in close relation, and subject to internal dissension, based on personality reactions. the seventh ray will train and send forth groups of initiates, working in close unison with the plan and with each other. e. the sixth ray brought the sense of duality to a humanity which regarded itself as a physical unity. of this attitude the academic materialistic psychologists are the exponents. the seventh ray will inaugurate the sense of

and dictators who are sponsoring this realignment and readjustment are the experts whom the genius of each nation has brought forth to deal with the unique problems with which it is beset. they are predominantly seventh ray executives, whose task it is to reorganise the world as a whole upon the newer lines. they are in the nature of material efficiency experts who have been sent in to deal with internal affairs and to institute that activity which will eliminate those factors which prevent the nation concerned from functioning as a whole, as a unit, integrated and coherent. it is from the lack of internal harmony and synthesis that those internal difficulties and disorders emerge which (if of long continuance) prevent a nation having aught to contribute to the world of nations and lead t

ffect of the seventh ray, which is its power to- 230- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust refine the matter out of which the forms are built. the animal body of man has received much scientific attention during the past one hundred years, and medicine and surgery have reached great heights of achievement. the framework of man, his body, and its internal systems (with their diverse rituals) are now understood as never before, and this has been the result of the incoming ray force with its power to apply knowledge to the magical work. when this knowledge is applied intensively to the animal world much new and interesting data will be discovered; when the differences between the physical bodies of the animals and those of humanity have been

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

of the past few decades, are all the result of energies that are so potent owing to their immense momentum that they can only be brought into rhythmic activity by the imposition of stronger and more definitely directed energies. when the groups are functioning- 120- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust adequately and have achieved, not only an internal group unity, but also harmony between the groups themselves, then some peculiar and esoteric work can be done. such are some of the plans which the hierarchy are attempting to carry forward and in which all true disciples and aspirants can have a part. they are brought to our attention in order to evoke our lasting cooperation. d. astrology and the new groups this law of group progress em

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

will note how, in all these three keynotes for advanced meditation, there is the calling of the disciples attention to those related arrangements which constitute the whole when brought into relation with each other. the word "isolated, the words "detail" and "presented" would seem to indicate separative recognition, but this is emphatically not so. they simply indicate and refer to the intricate internal life of the organised creation of god wherein the consciousness (released from all material pettiness and self-centredness) sees not only the periphery of the whole but the beauty and purpose of every aspect of the inner structure. just as the average, yet unthinking human being knows that he is a person of intricate design, of multiple interior organisms which produce an aggregate of liv

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

n the resources of the new group of world servers to the utmost. 2. the second objective of those who are working out the plan is the clarifying of the international situation. it is necessary that each nation should realise two things- 392- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust first, the importance of attending to its own business and its own internal problems which are those of beautifying the national life, by the production of order, stabilisation, and above all, freedom. each nation must internally adjust itself to peace. this must be done, not by the armed force of some powerful group, but by the wise consideration of the needs of the entire people, excepting no part of the national life. second, the prime importance of each natio

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

e, i will not go. it is for all of you, my disciples, to work out in joint collaboration and in the closest understanding the way that my suggestions and my hints should be utilised. i do not interfere. first of all, i call for a deeper love and comprehension between the members of the group. this is- 37- discipleship in the new age- volume i copyright 1998 lucis trust necessary in order that the internal structure of the group may be more firmly and closely integrated. next, you must learn to work on the levels of meditation with greater clarity and power. so much of your meditation work is selfish. do you realise that? is not your attitude very often to be expressed in the following terms: when i am meditating, what will the tibetan give me at this time? will he give me something which w

ALICE A BAILEY13 PROBLEMS OF HUMANITY

show a woeful lack of appreciation of the problem) or by spiritually minded groups and individuals. the work to be done is so acutely needed and the perils of its non-accomplishment are so appalling that it is necessary to indicate certain major lines of danger and certain national aptitudes which carry a menace to the peace of the world. these problems fall naturally into two categories: i. the internal, psychological problems of the individual nations. ii. major world problems, such as the relation between nations and business and the forces of labour. before the world can be a safer, sweeter, saner and more beautiful place, all the nations must take stock of themselves and begin to handle their own psychological weaknesses and complexes- 5- problems of humanity copyright 1998 lucis tru

ed of an intense commercialism and the phrase "a nation of shop keepers" has been applied to her by other nations. the british are frequently disliked by other peoples; their aloof hauteur, their national pride and their attitude of owning the world alienates many. great britain carries the sense of caste into all her international relations just as the class distinction system has controlled her internal relationships for ages. these accusations are all based on truth- 11- problems of humanity copyright 1998 lucis trust and the enemies of great britain can bring due cause to the judgment seat. the british, as a whole, have been reactionary, over-cautious and conservative, slow to move, and apt to be satisfied with existing conditions, particularly if those conditions are strictly british

emotional and individual people, they are, within their own borders, in a state of constant disunion and friction; they have no interior unity. their psychological problem is to achieve an integration which will be based upon the overcoming of racial hatreds. they need to resolve their national problem in terms of goodwill and not of selfish interests. their real problem is the attaining of right internal relationships. although the problem of boundaries, possessions, territories, colonies, and material undertakings loom large in the eyes of all nations, the fact that the emphasis is so purely material indicates its relative unimportance, when seen in true perspective. the only factor that truly matters at this time is humanity itself, and in the face of human agony, human distress, and hu

nd the will of god is to see the establishment of right human relations. we are entering a vast experimental period of discovery; we shall discover just exactly what we are as nations, in our group relationships, through our expression of religion and in our mode of governments. it will be an intensely difficult era and will be only successfully lived through if each nation will recognize its own internal defects and will handle them with vision and deliberate humanitarian purpose. this means for each nation the overcoming of pride and the attainment of interior unity. each country today is divided within itself by warring groups idealists and realists, political parties and far-sighted statesmanship, religious groups, fanatically occupied with their own ideas, capital and labour, isolatio

world of forms has not yet made its appearance. its construction will be distinctive of the emerging creative life of the spirit of man. the important factor to bear in mind is that it is one spirit and the nations have each to learn to recognize that spirit within themselves and within each other. to sum up: the task of every nation is, therefore, a twofold one 1. to solve its own psychological internal problems. this it does by recognition of their existence; by the quelling of national pride and by taking those steps which would establish unity and beauty of rhythm in the life of its peoples. 2. to foster the spirit of right relations. this is accomplished by the recognition of the one world of which it is a part. this later involves also the taking of those steps which would enable it

africa. it is a sorry story of cruelty, theft and exploitation- 61- problems of humanity copyright 1998 lucis trust on the part of the white race, though much good also came out of it for the black race. the story of these relationships is still unfinished, and unless it is conducted in the future with righteousness and justice, may terminate in tragedy. there is, however, much improvement in the internal history of these territories, and there is much reason for optimism. the problem of the negro falls into two divisions: the problem of the future of the african negro and the problem of the future of the negro in the western hemisphere. africa is potential and the destiny of its countless millions of inhabitants is still in the embryonic stage; the relationship of its true inhabitants to

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

rol by the forces of separativeness (which are ever the outstanding characteristic of the lower sixth ray activity) can be seen nowhere more potently than in religious and church history with its hatreds and bigotry, its pomp and luxurious appeal to the outer ear and eye, and its separativeness from- 21- the destiny of the nations copyright 1998 lucis trust all other forms of faith as well as its internal dissensions, its protesting groups and its cliques and cabals. the church has wandered far from the simplicity which is in christ. theologians have lost (if they ever possessed it) the "mind that is in christ" and the outstanding need of the church today is to relinquish theology, to let go all doctrine and dogma and to turn upon the world the light that is in christ, and thus demonstrate

flict, via mercury. can france work for world harmony in the post-war period? e. ray 5. concrete science or knowledge, via venus. in this a realised cooperation with the soul ray, which is also the fifth ray, can bring about, through the french nation, a consummation of the piscean influence or genius. f. ray 4. this time through the moon, thus aiding the work of mercury and producing that needed internal conflict which will release france from leo and from the control of her self-centred personality. i would here call your attention to the fact that the astrology which i am emphasising is that which is concerned with the effective energies what they are and from whence they come. i would repeat here as i have often done before that i am not concerned with predictive astrology. the coming

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

smells, unfamiliar language, and always the sun, except during the monsoon always and ever the heat. such are some of the memories i have of that time. i loved india. i have always hoped to go back but fear i shall not manage it this life. i have many friends in india, and among indians who live in other countries. i know something of the problem of india, of its longing for independence, of its internal strife and conflicts, of its multiple languages and races, its teeming population and its many creeds. i do not know it intimately for i was only there a few years, but i loved the people. people here in the united states know nothing of the problem and that is why they can advise great britain on what should be done. the rabid speeches of fiery hindus over here loom larger than the calm

en was never applied to india but several millions voluntarily enlisted, whilst only a very few collaborated with the japs, out of a population in india and burma of over 550 millions. india will and must be free, but it must come about in the right way. the real problem is not between the british and the population of india but between the moslems, who conquered india, and the indians. when that internal problem is solved, india will be free. some day we shall all be free. racial hatred will die out; citizenship will be important but- 42- the unfinished autobiography copyright 1998 lucis trust humanity as a whole much more so. boundaries and territories will assume their rightful place in man's thinking, but goodwill and international understanding will matter more. religious differences

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

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

be done is somewhat different to that accomplished when dealing with those diseases which have their roots in some subtle body or other, or in the results of group disease, etc. the ills growing out of malnutrition and the wrong feeding of our modern life and civilisation will not here be considered. for these no child is individually responsible. i am concerned with the diseases arising in wrong internal conditions. the responsibility of a child for his living conditions is practically nil, unless you admit karma as a predisposing factor, and its power to produce those re-adjustments which emerge out of the past and affect the present. i shall deal with this more fully under our third point, dealing with our karmic liabilities. i would only suggest here that the whole subject of disease c

the clue to the establishment of the world order lies hid in this symbology free circulation of all that is needed to all parts of the great framework of humanity. the blood is the life, and free interchange, free sharing, free circulation of all that is required for right human living will characterise the world to be. today these conditions do not exist, the body of humanity is diseased and its internal life disrupted. instead of free circulation between all parts of the life aspect, there has been separation, blocked channels, congestion and stagnation. it has needed the terrific crisis of the present to arouse humanity to its diseased condition, to the extent of the evil which is now discovered to be so great, and the diseases of the "blood of humanity (symbolically understood) so seve

ms of energy, working out through the appropriate centres in the body, and these, in their turn, condition the glandular system. the secretion or hormone, generated under this esoteric stimulation, finds its way into the blood stream, and the result of all this interaction can be either good health, as it expresses sound psychological causes, or poor health, as it expresses the reverse. it is the internal relation between the subtler energies, working through certain centres, plus the related endocrine system, with its relation to the blood stream, that constitutes both the possibility of disease and its cure. but this recognition is still academically lacking. much of the inherent psychology is grasped, but a gap still exists between the physical and the etheric bodies, and little recogni

efinition of "the beautiful" and the range of man's desires are widely different and dependent upon the point in evolution; it is all dependent however, upon the outlook on life of the one who is desiring and the place where he stands upon the ladder of evolution. the inability of man to achieve at any time what he considers "the beautiful" determines his predisposition to disease, based upon the internal friction thus produced. at the present point in racial development, the majority of people are swept into diseased conditions as a result of the friction brought about by their striving after "the beautiful" a striving enforced as an evolutionary urge because they are souls and under the influence of the quality of the second divine aspect. c. the true. it has been said that the true or t

e of problem which is related to one or other of these two categories; the subject is unsuitable for the brief handling which i purpose here to give. under the second category, which concerns the conflict between forces and forces, you have the etheric body involved, and the forces concerned are those to be found in the major and the minor centres, involving their relation to each other and their internal reaction to the impact of energies coming from without the etheric body. these forces and their interplay produce the common ills of man and control the disturbances in the physical organs and the areas of the physical body which are found around these centres. these in reality constitute the major conditioning factors for the mass of human beings for long aeons or until such time as the

through death. there is here an interesting distinction which should be noted. death, when it comes, is the result of two things: 1. the fight between the forces, and not between energy and the forces. the area of conflict is the etheric body and the physical body, and no energies are coming in from without because the man is too ill. 2. the loss of the will-to-live. the patient has given in; the internal fight is too much for him; he can bring in no outside energy to combat the warring forces, and he has reached the point where he does not want to do so. these two phases of the process of dying are indicative of the destiny of the patient, and should be immediately noted by the healer who (when he finds them present) will then apply his skill in aiding the man to die and will not attempt

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

-sense. b. the individualised mind. c. the illuminating mind. 8. the educators in the new age will deal with the processes or methods to be employed in bridging the gaps in consciousness between the different aspects. thus the science of the antahkarana will be brought definitely to the attention of the public. 9. the extension of this concept of bridging will be developed to include not only the internal history of man, but also the bridging between him and his fellowmen on all levels. 10. it will include also the training of the human mechanism to respond to life impacts, and to the soul. this soul is essentially intelligence, vitally used on each plane. it functions as the discriminating mind on the mental plane, as the sensitive consciousness on the emotional plane, and as the active p

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

distant date, groups will emerge which will be first ray groups, animated by the will aspect and consequently still more subjective in nature and more esoteric in origin, but with these we need not concern ourselves. these seed groups are embryonic and therefore, like germinating seeds, their activity is at present dual. every seed demonstrates its life by putting out two outward evidences of its internal life and activity, and these seed groups are no exception to this universal law. their activity is evidenced in a relation to the hierarchy and their relation to each other. not yet have they succeeded in emerging into outer plane activity. their inner life is not adequately strong, but they are, as says the scripture "taking root downwards" in order to "bear fruit upwards" should these g

in group formation. this they can do if they divorce themselves, as individuals, from all separative ideas and learn to work in the spirit of love and with a conscious decentralisation of their personalities. there are, my brothers, weaknesses to be found in all the group members. personality tendencies and errors exist and the mistakes which involve, primarily, a man's own interests and his own internal life; but these constitute no serious detriment to group work, for they can be overcome or rendered entirely superficial with a very little effort. impatience with the results already achieved, a feeling of smug superiority, certain physical failings and personal ambitions of a superficial kind are present in several members in all of the groups. and in each group, at this time, there is

ate upon men are widely different, because each man brings to the impact of his vibration a type of physical body, an astral or emotional nature, and a mind which are in each case different from all the others. the use each makes of the stimulating energy will be different; the focus of his consciousness is very different; his type of mind is quite different; his centres, their activity and their internal organisation are different. and it is the same for groups, organisations and nations. nations, for instance, have seven centres, as have all forms of existence from the human and animal upwards, and it is an interesting study to discover these centres and note the type of energy which flows through them. in connection with the united states of america, chicago is the solar plexus centre

enlightenment to the five senses and their purely physical application. the physical life was strong; the deductive or self-registering life was practically nil. the life of- 78- the externalisation of the hierarchy copyright 1998 lucis trust humanity was then focussed within the physical body, thus fortifying and stimulating the animal nature and developing the physical organism and the various internal organs through the unfoldment of the five senses; man became primarily a selfish and a fighting animal with, however, at times, vague tendencies towards something dimly sensed as better and with moments of high grade desire which was not aspiration and the urge to progress, as we know it, but their embryonic forms. it is not possible for modern man to vision or understand such a state of

e that the produce of the world, the natural resources of the planet and its riches, belong to no one nation but should be shared by all. there will be no nations under the category "haves" and others under the opposite category. a fair and properly organised distribution of the wheat, the oil and the mineral wealth of the world will be developed, based upon the needs of each nation, upon its own internal resources and the requirements of its people. all this will be worked out in relation to the whole. 9. in the preparatory period for the new world order there will be a steady and regulated disarmament. it will not be optional. no nation will be permitted to produce and organise any equipment for destructive purposes or to infringe the security of any other nation. one of the first tasks

ccepted, and the supplies which are essential to the health, security and happiness of mankind must be made available. third, that the entire economic problem and the institution of the needed rules and distributing agencies should be handled by an economic league of nations. in this league, all the nations will have their place; they will know their national requirements (based on population and internal resources, etc) and will know also what they can contribute to the family of nations; all will be animated by the will to the general good a will-to-good that will probably at first be based on expediency and national need but which will be constructive in its working out. certain facts are obvious. the old order has failed. the resources of the world have fallen into the hands of the sel

s all that is, everything (except what we know as evil) is persistent and for ever endures. you will have noted (if you are true students of what i have given out to the world) that information anent the hierarchy has fallen into three major categories: 1. the work of the hierarchy in relation to man and to the three worlds of human evolution. 2. the interior constitution of the hierarchy and its internal activity. 3. its superior relation to shamballa and to extra-planetary livingness. a great deal that has been conveyed to you in the two final categories has been merged by you into an interested but totally impractical realisation that the hierarchy apparently has a life of its own which proceeds independently of humanity and that it also has its own goals and objectives which are no con

ake the move outwards into contact with the world are not the ones who registered the initial impulse from shamballa, nor are the three heads of the great departments the same. the earlier masters initiated the needed steps of preparation, and the work has gone steadily forward since. you might well ask what were these steps and along what lines has the preparation gone? the first steps concerned internal preparation. though the masters of the wisdom have all passed through the human experience and are simply men who have achieved a relative measure of- 372- the externalisation of the hierarchy copyright 1998 lucis trust perfection, there are aspects of physical contact which they have completely transcended and utterly negated. there is nothing in the three worlds with which they have any

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

forces of the planet do not greatly fear a renewed outbreak of war upon the physical plane. there are many chances that it can be averted because the mounting revolt of the masses against physical plane war, the general fatigue of the nations and the use of the united nations councils for the ventilation of difficulties and problems may prove effective. each of the three great powers has its own internal conflict, conditioned by its historical- 411- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust tradition, its national emphases, and its developed habits of thought or as the case may be of feeling. the major conflict in great britain at this time is between the reactionary thinkers and those unskilled labourers in the political field who fav

now not what to do. the predisposing characteristic of the british is a sense of justice and it is for this that the people seek. they find, however, that neither party has an effective plan or programme, that both are animated by party politics, and that the interests of the people as a whole which could be served by a wise coalition are not of major importance to the present party leaders. this internal conflict is slowly, however, going to produce a harmony of purpose and of intention within the mind of the population; this will largely be the result of the increasing power of women in the land and their increasing penetration in municipal and national politics. the quality of the british historical retrospect has been predominantly masculine. today the balancing factor of feminine inte

s of material living. this pronounced activity of the intellect, of- 412- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust which the french are so proud, is largely responsible for the situation in the political and economic fields in france, plus the difficulties which they share with all the nations which were implicated in the war. any prospect of internal harmony is still far away but it will come. forget not what i wrote much earlier in one of my books that it is france which will eventually reveal the true nature of the soul or of the psyche and inaugurate the era of true esoteric psychology. to do this she must inevitably find her own soul, and in finding it through the medium of the illumined mind she will bring light to humanity. the

f humanity. these three nations constitute the three points of a most potent world triangle of energy, and once there is a free circulation and a true understanding established between them, then world peace will be assured and the christ can come. this understanding and this free harmony (if i may use such a term) will come as the result of each of the three nations arriving at a real measure of internal harmony as a result of their own particular conflict, and then moving forward in an effort to harmonise with each other and the rest of the world. russia has the same personality ray as the united states and her seventh ray soul (conditioned by the ray of order) is closely related to the personality ray of great britain, the first ray of will or power; the will aspect of divinity works ou

t that each of these three nations is essentially composite in nature and is formed by an amalgamation of many nations, of many peoples speaking many different languages, and is consequently staging a great experiment in fusion. 1. the u.k. is the nucleus or the living germ of the british commonwealth of nations wherein a great experiment in free government is being tried out; this gives complete internal freedom and choice to each related dominion, plus an equally complete and free interrelationship. the dominions are all of them independent nations, but belong to a united commonwealth; a pattern is thereby presented for world consideration. 2. the u.s.a. is a fusing centre wherein all nationalities are represented and are being slowly blended into a miniature one humanity. a great experi

ANTINOMIANISM

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

BALANONES TEMPLE OF SET FAQ

director c/o balfaq.ed@xeper.org- the priesthood of set: to contact a member of the priesthood, send your request by postal mail to the executive director, who will forward it to an appropriate member of the priesthood (that member of the priesthood may not indulge in electronic mail capabilities, so postal mail is usually a requirement here- copyrighted material almost all of the temple of set's internal documents are copyrighted and intended for internal distribution only. we do release some material for public consumption from time to time, but other material is not released. we have problems from time to time with people copying or publishing our copyrighted material. we'd appreciate anyone and everyone who helps us maintain our intellectual property rights. see the ref document for co

BASIL VALENTINE TWELVE KEYS

y, an earth vlike twelve keys of basil valentine 12 of 95 substance, which is the principle of our seed, of its first source, so that it can shew an ancestry, and from which three the elements, such as water, air, and earth, take their origin. these elements work underground in the form of fire, and there produce what hermes, and all who have preceded me, call the three first principles, viz, the internal soul, the impalpable spirit, and visible bodies, beyond which we can find no earlier beginning of our magistery. in the course of time these three unite, and are changed through the action of fire into a palpable substance, viz, quicksilver, sulphur, and salt. if these three substances be mixed, they are hardened and coagulated into a perfect body, which represents the seed chosen and app

ate way of purifying our substance: for the lion purifies twelve keys of basil valentine 26 of 95 himself with the blood of the wolf, and the tincture of its blood agrees most wonderfully with the tincture of the lion, seeing that the two liquids are closely akin to each other. when the lion s hunger is appeased, his spirit becomes more powerful than before, and his eyes glitter like the sun. his internal essence is now of inestimable value for the removing of all defects, and the healing of all diseases. he is pursued by the ten lepers, who desire to drink his blood; and all that are tormented with any kind of sickness are refreshed with this blood. for whoever drinks of this golden fountain, experiences a renovation of his whole nature, a vanishing of all unhealthy matter, a fresh supply

is beneficial to remain therein unmolested. but let my friend be scrupulously careful to preserve the fountain of life limpid and clear. if any strange water be mixed with it, it is spoiled, and becomes positively injurious. if it still retain any of the solvent which has been used for its dissolution, you must carefully purge it off. for no corrosive can be of the least use for the prevention of internal diseases. twelve keys of basil valentine 27 of 95 when a tree is found to bear sour and unwholesome fruit, its branches must be cut off, and scions of better trees grafted upon it. the new branches thereupon become organically united to the trunk; but though nourished with its sap, they thence forward produce good and pleasant fruit. the king travels through six regions in the heavenly fi

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

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

ious, vicious violence demon. may i become the executioner327 of all beings [304] exclaiming that, he, in an instant, at chongri zangtso328 in the western direction, was born in a red egg of blood from the collection of a fierce, malicious mind,329 from the red-faced violence demon, daughter of the might demon lord dawa t kar,330 and from the fiercely afflicted savage demon lord lekpa. within the internal power of the burst egg,331 the malicious violence demon332 tsiu mar333 was born. by means of his great malicious mind of attachment and hatred,334 six malicious violence demons formed in his body (1) the black obstacle might demon335 formed in his head (2) the divine might demon336 formed in his white bones (3) the rock might demon337 formed in his heat and radiance (4) the lightning powe

previous connection with 321 poisoned. 322 the khotan prince thought "i am ashamed" and fled. 323 the mountains were stripped by many. 324 by many weapons. 325 a fierce rage arose at the moment of death. 326 which is only that of the teachings of..kyamuni. 327 of the lords and ministers of the king. 328 "holding mountain, copper lake" 329 tormented by attachment. 330 "white skull moon" 331 in the internal power of the teeming ocean of flesh-eating demons. 332 grandfather of all mighty demons. 333 the powerful lord. 334 due to his sincere angered prayer. note: perhaps drang po "sincere" is a misspelling of drag po "intense, fierce" 335 of the black-headed heron. 336 of the face and body. 337 of the red highlands. 338 unhindered. here ma thog is being read as thogs med. 339 who was previousl

r. 390 o. k.lavajra and so forth. 391 obscure. 392 on the land of people and those who do not wander. 393 many. 394 tib. rtogs; read here as a misspelling of rtags, in keeping with the subject of the chapter and with the pattern of signs expressed further below. 395 he. 396 quaking. 161 they flee, and they will expel the sound of a bridle,397 sound of hooves.398 these should be known as being the internal characteristics. the sword strikes at me, the fox barks, recite the propitiation by means of the reverse characteristics" thus he said. this is the fifth chapter, which demonstrates the characteristics and stages of the approach and accomplishment [rites] from the heart tantra of the king of the violence demons, the red-razored one. chapter 6 (309.4-310.5) then [tamdrin] explained with pr

BLAVATSKY H P ANTHROPOGENESIS

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

e androgynes. but some very learned orientalists think (see "hindu classical dictionary) and have declared that "ila was primarily food, nourishment, or a libation of milk; thence a stream of praise, personified as the goddess of speech" the "profane" are not told, however, the reason why "a libation of milk" or "a stream of praise" should be male and female by turn: unless, indeed there is some "internal evidence" which the occultists fail to perceive. in their most mystical meanings, the union of swayambhuva manu with vach-sata-rupa, his own daughter (this being the first "euhemerization" of the dual principle of which vaivasvata manu and ila are a secondary and a third form, stands in cosmic symbolism as the root-life, the germ from which spring all the solar systems, the worlds, angels

e cavity of which communicates on each side in front with that of the commencing cerebral hemispheres, and behind with that of the middle cephalic vesicle (corpora quadrigemina. soon, however, by increased deposit taking place in their interior, behind, below, and at the sides, the thalami become solid, and at the same time a cleft or fissure appears between them above, and penetrates down to the internal cavity, which continues open at the back part opposite the entrance of the sylvian aqueduct. this cleft or fissure is the third ventricle. behind, the two thalami continue united by the posterior commissure, which is distinguishable about the end of the third month, and also by the peduncles of the pineal gland "at an early period the optic tracts may be recognised as hollow prolongations

te continued on next page[[vol. 2, page] 299 the evolution of the eye. in the beginning, every class and family of living species was hermaphrodite and objectively one-eyed. in the animal, whose form was as ethereal (astrally) as that of man, before the bodies of both began to evolve their coats of skin, viz, to evolve from within without the thick coating of physical substance or matter with its internal physiological mechanism- the third eye was primarily, as in man, the only seeing organ. the two physical front eyes developed* later on in both brute and man, whose organ of physical sight was, at the commencement of the third race, in the same position as that of some of the blind vertebrata, in our day, i.e, beneath an opaque skin* only the stages of the odd, or primeval eye, in man and

7 years b.c, and is denounced for it by christians. but "isis-osiris" reigned in egypt before the dendera zodiac was painted on the ceiling of that temple, and that is over 75,000 years ago* in the text "corked up" or "screwed up[[vol. 2, page] 375 "sons of god" perfect and imperfect. universal tradition force reason to yield to such evidence. of what value is independent criticism so called, or "internal evidence (based usually on the respective hobbies of the critics, in the face of the universal testimony, which never varied throughout the historical cycles? read esoterically the sixth chapter of genesis, which repeats the statements of the secret doctrine, only changing slightly its form, and drawing a different conclusion which clashes even with the zohar "there were giants in the ear

not stop to enquire of the critic what he can know of the phraseology in use among the "initiated" or whether he belongs himself to such a group; for, in the latter case, he would hardly have used such language. but the above shows the remarkable disagreement between scholars even with regard to the external character of the rig veda. what, then, can any of the modern sanskritists know about its internal or esoteric meaning, beyond the correct inference of barth, that this scripture has been compiled by initiates? the whole of the present work is an endeavour to prove this truth. the ancient adepts have solved the great problems of science, however unwilling modern materialism may be to admit the fact. the mysteries of life and death were fathomed by the great master-minds of antiquity; a

, whether he is called moses or ezra. that which is interesting in the work noticed is its, the doctrines enunciated in it, which are again, if read esoterically, almost all of them identical with the secret teachings. quatremere suggested that this book might have been simply a copy made under nebuchadnezzar ii, from some hamitic treatise "infinitely more ancient" while the author maintains, on "internal and external evidence" that its chaldean original was written out from the oral discourses and teachings of a wealthy babylonian landowner, named qutamy, who had used for those lectures still more ancient materials. the first arabic translation is placed by chwolsohn so far back as the xiii. cent. b.c. on the first page of this "revelation" the author, or amanuensis, qu-tamy, declares tha

acity does not increase with it" is shown when the intellect, if not the physical knowledge, of the euclids, pythagorases, paninis, kapilas, platos, and socrates, is compared with that of the newtons, kants, and the modern huxleys and haeckels. on comparing the results obtained by dr. j. barnard davis, the craniologist, worked out in 1868 (trans. of the royal society of london, with regard to the internal capacity of the skull- its volume being taken as the standard and test for judging of the intellectual capacities- dr. pfaff finds that this capacity among the french (certainly in the highest rank of mankind) is 88.4 cubic inches, being thus "perceptibly smaller than that of the polynesians generally, which, even among many papuans and alfuras of the lowest grade, amounts to 89 and 89.7

BLAVATSKY H P COSMOGENESIS

oductory. own conclusions, which may be very "scientific" in the sight of oriental scholars, but yet very wide of the mark of actual truth. the conflicting views on the subject of chronology, in the case of the vedas, of the various eminent philologists and orientalists, from martin haug down to mr. max muller himself, are an evident proof that the statement has no historical basis to stand upon "internal evidence" being very often a jack-o'lantern, instead of a safe beacon to follow. nor has the science of modern comparative mythology any better proof to show, that those learned writers, who have insisted for the last century or so that there must have been "fragments of a primeval revelation, granted to the ancestors of the whole race of mankind. preserved in the temples of greece and it

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

the laggards; the monads which are retarded, and which will not reach, by reason of karmic impediments, the human stage at all during this cycle or round, save one exception which will be spoken of elsewhere as already promised. now the evolution of the external form or body round the astral is produced by the terrestrial forces, just as in the case of the lower kingdoms; but the evolution of the internal or real man is purely spiritual. it is now no more a passage of the impersonal monad through many and various forms of matter- endowed at best with instinct and consciousness on quite a different plane- as in the case of external evolution, but a journey of the "pilgrim-soul" through various states of not only matter but self-consciousness and selfperception, or of perception from apperce

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

in name and human fancy (6) the universe is worked and guided from within outwards. as above so it is below, as in heaven so on earth; and man- the microcosm and miniature copy of the macrocosm- is the living witness to this universal law, and to the mode of its action. we see that every external motion, act, gesture, whether voluntary or mechanical, organic or mental, is produced and preceded by internal feeling or emotion, will or volition, and thought or mind. as no outward motion or change, when normal, in man's external body can take place unless provoked by an inward impulse, given through one of the three functions named, so with the external or manifested universe. the whole kosmos is guided, controlled, and animated by almost endless series of hierarchies of sentient beings, each

nerally performs his wonders by means of itchasakti and kriyasakti (5) kundalini sakti. the power or force which moves in a curved path. it is the universal life-principle manifesting everywhere in nature. this force includes the two great forces of attraction and repulsion. electricity and magnetism are but manifestations of it. this is the power which brings about that "continuous adjustment of internal relations to external relations" which is the essence of life according to herbert spencer, and that "continuous adjustment of external relations to internal relations" which is the basis of transmigration of souls, punar janman (re-birth) in the doctrines of the ancient hindu philosophers. a yogi must thoroughly subjugate this power before he can attain moksham (6) mantrika-sakti. the fo

truth must prevail at last. the hebrew language being the divine language, and that (b) this universal language belongs to direct revelation! the latter hypothesis is correct only in the sense shown in the last paragraph of the preceding; but we have yet to agree as to the nature and character of the divine "revealer" with regard to priority, this, to the profane, will of course depend on (a) the internal and external evidence of the revelation, and (b) on each scholar's individual preconception. this, however, cannot prevent either the theistic kabalist, or the pantheistic occultist, from believing each in his way; neither of the two convincing the other. the data furnished by history are too meagre and unsatisfactory for either of them to prove to the sceptic which of them is right. on t

n 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, to continue in the same state of motion or rest, unless it is stimulated into further action by a superior active force (b) to an original impulse, which culminates in an unalterable motion, within

BLUE EQUINOX

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

stigation, as a preliminary. but the whole matter is one between the self and its modifications, not at all between the instrument and its gates. to kill out the sense of sight is nor achieved by removing the eyes. this mistake has done more to obscure the path than any other, and has been responsible for endless misery. 76. withhold thy mind from ah external objects, ah external sights. withhold internal images, hest on thy soullight a dark shadow they should cast. this is the usual instruction once more, but, going further, it intimates that the internal image or reality of the object must be destroyed as well as the outer image and the ideal image. 77. thou art now in dharana, the sixth stage. dharana has been explained thoroughly in book 4, q.v. the equinox 32 78. when thou hast passed

BOOK OF PLEASURE

him who is conscious of the slightest differentiation there is fear. so long as there is perception of self-reproach or conscience, there is pain the book of pleasure (self love) get any book for free on: www.abika.com 19 germinating: there is no freedom. he who believes anything he perceives or imagines, falls into sin. by believing without feeling perturbation, forgetting ideas of external and internal, he regards everything as self, and is the consciousness of non-resistance, has no horizon: he is free. on seeing the star-lit eyes and rosebud mouths, the breasts and loins of beautiful women, you become lovingly attached, but if you fear, consider constantly that they are merely the charred flesh and bones of yourself after the torture. the space between the eternal and "self" is it not

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

mally represents the instinctive self. animus: the masculine aspect of the individual. uncompromising conviction. force. the god. apple: desire. arrow: pleasure; festivity. auction: promise of abundance. automobile: see transportation. baby: crying: frustrated plans. laughing: plans fulfilled. sleeping: waiting period; patience. ballon: frustration. basement: a place of refuge or retreat. battle: internal conflict. bells: fulfillment of plans; joy. bicycle: hard work will bring plans to fruition; also see transportation. birds: usually transcendence from one state of being to another. birth: transition to new phase, or new 86/ buckland's complete book of witchcraft aspect, of self. bridge: overcoming difficulties; a change. broom: the ability to sweep or clean up. bull: animal nature; stub

e used all the time. safe for young or old. for removing female obstructions, for hysteria, giddiness. externally it is good for sluggish tumors. as an ointment, good for piles. one of the best herbs for skin diseases. improves the complexion, opens the pores to remove toxins. best blood cleanser. a tea made from the flowers is an excellent tonic for children and weak persons. safe remedy for all internal disorders. the root, when baked and ground, is made into a drink. many virtues. to clear the blood, for whooping cough. will clear constipation and cleanse the bowels. tasteless, but a powerful blood cleanser. useful for fits, pleurisy, itching. blood cleanser, strengthens the bile. a pillow stuffed with hops will cure insomnia. useful for female complaints. for cooling the blood of the s

estion and heartburn, for constipation and piles, also for menstrual problems. green: this is the great healer. it is neutral for other colors and can be a general tonic and revitalizer. when in doubt; use green. excellent for heart troubles; neuralgic headaches; ulcers; colds in the head and boils. blue: an antiseptic and cooling agent. excel lent for use on all inflammations in cluding those of internal organs. good on cuts and burns; also for rheumatism. indigo: a slight narcotic. will remove the fears of the mind and reassure those afraid of the dark. good for emotional disorders; deafness; especially good for the eyes, even for cataracts. violet: good for mental disorders; for the nervous system; for baldness and for female complaints. directing the color it is the color that is impor

nting oil with the fragrance of the mint (from lesson eleven "don't see a thing working. see it finished" meditation and biofeedback have been tested experimentally by scientists and proven to be beneficial in reducing blood pressure, muscle tension, control of pain and increased sense of well-being. the principle of biofeedback is that a person who is provided with immediate knowledge of her/his internal body processes can learn to control some that normally operate involuntarily. the subject aims to achieve complete relaxation and can watch herself do this through a feedback meter wired to various parts of her body (biofeedback instruments, of varying complexity and price, are available from any number of sources. she tries to induce an extremely calm yet alert state of consciousness tha

uthorities figure 14.1 lesson fourteen: getting set up/ 209 can give one quite a hassle! you may want to so establish your own group, but, be warned, it can be a long, drawn-out, very involved affair; oftimes a veritable battle where the irs is concerned. state laws vary so much that i can give no complete details here, but your first move, should you decide to go this route, is to check with the internal revenue service, asking for details on how to register as a non-profit religious organization. their publication #557 how to apply for recognition of exemption for an organization is a must. one possible alternate that may prove less of a hassle is to associate yourself with such a group as the universal life church, of modesto, california (601 third street, modesto, ca 95351. i mention t

CASE PAUL F THE BOOK OF TOKENS

rt of all things, am reflected to myself. to the uninstructed, therefore, who mistake the reflection for that which is reflected, my secondary nature seemeth to be more interior than the primal will. this error may be likened to the illusion which ariseth when one seeth a room reflected in a glass, and thinketh he seeth the room itself. for though what presenteth itself in the mirror of wisdom is internal, the medium of reflection hath its place in the without, in the realm of secondary and created things [32] g i m e l 4 as the substance whence all forms arise, the vehicle of my divine essence, mine inferior nature is to the superior as is passive to active, as woman to man, as eve to adam. yet to every light of emanation proceeding from it on the tree of life doth this same wisdom stand

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

lcohol or hepatitis. it counters appetite loss and relieves menopausal symptoms. it is, however, mainly a protective herb, used to keep away all negativity. it is an aid to any spiritual work or contact with the higher self and angels or spirit guides. it encourages altruism. ruled by mars. hops a gentle, safe but powerful sedative, hops are also used in treating insomnia and nervous tension, and internal spasms triggered by stress. hops will calm the entire nervous system and so can be used to treat coughs, bladder and liver problems aggravated by stress, bowel disorders with an anxiety component, for example irritable bowel syndrome, and skin problems with an emotional cause. as a protective herb, hops will drive away dark thoughts, doubts and fears. ruled by the sun. hyssop derived from

pic p118- lavender is a herb of love; it attracts gentle and kind lovers, especially for women. it is good for wish magick. ruled by mercury. marigold marigold is a good, all-purpose ingredient for healing sachets, especially for all skin complaints and infections. it is effective in the treatment of bleeding, burns, headaches, eye and gall-bladder problems and stomach ulcers. it protects against internal and external infections. marigold increases positivity in the home, makes a lover more affectionate, promotes fidelity and helps in all legal problems. ruled by the sun. mullein mullein is effective for the relief of any respiratory condition, such as bronchitis, hoarseness, asthma and harsh coughs. it can also be used for acidity, skin inflammation and pains of all kinds. it acts as a se

e and incense to burn away and bury any ash or wax afterwards in the earth beneath a tree. a healing ritual with sunlight and moonlight this is a very magical form of healing and can be carried out either alone or as a group activity. quartz crystal balls were traditionally used medicinally to concentrate the rays of sunlight upon a diseased or painful area of the body or in the direction of some internal organ. this clear crystal stone has always been associated with energising powers and with healing. in its spherical form of completeness, it is perhaps the ultimate healing and magical stone. you can buy tiny spheres quite cheaply and these work just as well as a large crystal ball. sunlight is good for energising and improving physical health and vitality, encouraging re-growth and rege

ld will find the kite, cleansed by the winds, and it will bring joy. i know of a group of women who carried out a similar sweeping spell in the warehouse where they worked, using wood shavings for the negativity, and then swept out right through the yard into the packing bins which were later taken away by lorry. they commented that afterwards everyone was much more energetic and positive and the internal fighting and backbiting, which had been quite serious, melted away. a ritual to wash away negativity infusions can be made, using lemon, peppermint, pine or tea tree oil, to wash away negative feelings. use 12 drops of essential oil to a bucket of hot water. alternatively, add two peppermint tea bags to a cup of boiling water and leave to infuse for five minutes. use your essential oil in

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

tural power, minkisi were believed to incorporate divine forces, and through them, humans could produce transformations within the natural world.[23] african minkisi and gris-gris illustrate the fundamental similarities between indigenous african spiritual artifacts and those supernatural artifacts created by blacks in early america. such objects were normally energized by the activation of their internal components in ritual. their internal elements included "medicines" that is, various additives that\ 47\ gave them life, and other ingredients assembled according to their innate properties or powers. for instance, the addition of human remains, such as hair or bones, into a charm assimilated the essence of a departed being, and combinations of natural with inorganic substances tied a supe

ay have represented a discomforting threat to tightly bonded communities in which all were expected to share their resources as they struggled for advancement. ambition itself was not an evil, but striving for individual, selfish gain.as opposed to group uplift and communal progress.fostered the kinds of resentment that brought about supernatural harming charges. conjure may have functioned as an internal process of social control in\ 82\ african american communities where personal aspirations vied with collective interests. white observers generally linked supernatural harming beliefs with what they considered to be the social deficiencies of black people "negroes are not necessarily loyal as a race" remarked myrta avary, a southern historian in the early 1900s "they fear each other, drea

gic. grace attained a loyal following by promising salvation, good fortune, and physical wholeness to his devotees. a stream of enthusiastic letters in his grace magazine attested to the spontaneous healings that resulted from his touch, the sound of his voice, or meditation on his portrait. bishop grace's followers also used the grace magazine as a charm: chewed and swallowed, its pages remedied internal ailments and diseases of the vital organs; made into a poultice or bandage, they rehabilitated fractures and wounds. a patch of "grace healing cloth" tucked away or worn about the neck like a hoodoo bag, provided special blessings\ 112\ and supernatural protection. a marketplace of grace products, including soap, lotion, toothpaste, coffee, writing paper and other accessories, brought the

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

thirty-six states because there had to be an amendment, the sixteenth, to the united states constitution. only two states agreed. in a democracy you would think that the bill would be ditched. not so. this is no democracy! the secretary of state, filander knox, informed congress that the necessary agreement had been achieved and federal income tax became taw. or rather, in reality, it didn't. the internal revenue service (irs, which collects federal income tax and takes away the property of those who do not pay, has been stealing from the american people for decades and continues to do so. the forced collection of federal income tax is illegal to this day. it was never properly passed into law. in 1985, an american businessman took the internal revenue service to court on this basis and wo

rced collection of federal income tax is illegal to this day. it was never properly passed into law. in 1985, an american businessman took the internal revenue service to court on this basis and won. i reprint a letter (figure 5, overleaf) which appeared in nexus magazine, an excellent publication which highlights the manipulation of the global conspiracy. the letter, from the commissioner of the internal revenue service to his regional directors, claims to be proof that the irs and the us government know very well that to force 46 .and the truth shall set you free internal revenue service department of the treasury to all district directors april 4,1985 on march 5, 1985, a charge of tax evasion was filed in u.s. district court in indianapolis, indiana by u.s. attorney george duncan. the c

that they are not to discuss this situation with anyone. there will be no written communications and you are to destroy this memorandum. the secretary of the treasury assures me that there will be no reduction in the workforce as this refunding activity will take a minimum of 5 years to complete. further directions will be forwarded as the need arises (signed) roscoe l. egger, jr. commissioner of internal revenue figure 5: this letter may well be a fake, but it outlines the themes of the confidence trick. paper power 47 people to pay federal income tax is theft. some people say the letter is a fake and it may well be, but if you live in america it is worth taking professional advice on your tax liability. the power over political and human events on this planet was increased by leaps and b

nto an einstein-like world army. just look at bosnia. under einstein's criteria of a minority oppressing a majority, the first intervention by the world government and army should have been in the soviet union which he said should be part of the world government and army! but, no. the genius had an answer to that "while it is true that in the soviet union the minority rules, i do not consider the internal conditions there are of themselves a threat to world peace. one must bear in mind that the people of russia did not have a long political education and changes to improve russian conditions had to be carried through by a minority for the reason that there was no majority capable of doing it."37 decoded, this einstein-speak is saying that what we need is to use the fear of mass destruction

one of the first to examine his body, was an asset of the cia. cardinal villot himself died in 1979 before the p2 story was exposed. in the period leading up to his death, he said that he would reveal the story of the pope's demise, but he never did. the doctors who were allowed to examine villot gave the cause of death as bronchialpneumonia .sorry, kidney trouble .no, hold on, hepatitis .no, er, internal haemorrhage. remind me not to call the vatican if i ever need a doctor. michele sindona, the p2 member, financial swindler, money launderer, and later convicted murderer, became involved with the vatican bank, l'istituto per le opere di religione (ior) and introduced his partner, roberto calvi, to the bank's chief, bishop paul marcinkus. calvi had his own bank, ambrosiano, in which the va

imo. in may 1918, bush and five other 198..and the truth shall set you free skull and bones members ransacked the grave at fort sill, oklahoma. they took turns to stand guard while the others robbed the grave, and took away artifacts and geronimo's skull. this was taken to skull and bones headquarters at yale where it is used in their sick rituals and ceremonies. this horrible story is told in an internal history of the skull and bones society. it was quoted to ned anderson, the tribal chairman of the san carlos apache tribe, when he was negotiating to have geronimo's remains returned to the tribe's custody. a 1989 article in the new yorker said that "one bonesman .recalled during the early 70s seeing perhaps 30 skulls, not all of them human, scattered about the tomb. this is the mentality

vert manipulation and coordination by key elite satellites in the centre of the structure like the round table and the royal institute of international affairs. all these threads and lines of command eventually feed into the united nations and its ever mushrooming network of agencies and power. i do not wish to give the impression that this network is all powerful, nor that it manipulates without internal pressures and strife. the network can only control and manipulate the mass of the people if we cooperate with it. if we cease to concede our right to think for ourselves and stop cooperating with the controllers, their 'power' is no more. also, the elite do not always agree on everything. one long-time researcher into the new world order said the elite were like a gang of bank robbers. th

e. william "doc" rockefeller also peddled oil at $25 a pint as a cure for warts, snake bites, cancer, and impotency" in 1853 his son, john d. rockefeller, formed the infamous standard oil company to supply the fuel for the growth in oil burning lamps and to exploit the much greater potential claimed for the substance seeping through the rocks and fissures of the earth. with the development of the internal combustion engine, the value of oil was transformed. so were the economy and politics of the world. the british admiral, lord fisher, was one of the first to see the military significance of oil and later, as first sea lord, he led the debate on how to secure supplies for the british navy in a country which, at that time, had no oil of its own. as usual, the answer was: if we don't have a

DAVID ICKE CHILDREN OF THE MATRIX

ut" this is the anunnaki and their bloodlines to a tee. something happened that led the anunnaki to withdraw from overt control and to manipulate through certain bloodlines from behind the scenes and the cover of human form. it is likely that there were so few of them, as human numbers began to soar again after the catastrophe, that covert control became the only option, especially when their own internal strife, described in the tablets, led to a period of utter chaos. the accounts confirm many times (according to sitchin's translations) that the commander of the mission enlil was alarmed at the rapid expansion of human numbers and it is even suggested that one major geological catastrophe was manufactured by the anunnaki to dramatically reduce the population (just as the illuminati seek

is is also the true origin and meaning of the ancient theme of the "divine right of kings, the right to rule because of your genetic history. it is not the divine or "god, at all. it is the right bestowed by the "gods, the anunnaki, to rule according to their agenda. in reality, most of the battles between kings and queens of various bloodlines to rule various countries were a continuation of the internal tussle for supremacy within the anunnaki. this applies to the stuart and tudor dynasties in england, for instance, the battles between bloodlines in england and scotland, and those today within banking, business, politics, and the media. researcher john a. keel wrote of these themes 30 years ago "in all these legends there is another persistent theme: that the god-kings mated with mortal

the emerging picture here. the accounts of the devastation of sodom and gomorrah describe how "god" decided to destroy these cities and warned his friends to get out. what a coincidence, then, that the sumerian tablets explain in detail how the anunnaki leadership (god= gods again, led by 104 children of the matrix enlil and some of his offspring, decided to destroy those locations in yet another internal war, this time with the one known as marduk, the son of enlil's halfbrother and great rival enki. still today it is the enlil and enki factions of the anunnaki that most divide the illuminati and create the ongoing conflict. there is an enormous and unnatural scar in the landscape of the sinai (sin-ai) peninsula, which covers an area of 112 square miles. blackened stones (blackened only o

mystery of sumer's sudden demise now be solved? could the "evil wind" have been nuclear fall-out? in around 1450bc, the classic minoan (former sumerian) culture was destroyed on crete by another sudden disaster that archaeologists and historians can't explain. once again all the cities were destroyed at the same time by some "fiery" holocaust. amid this series of immensely violent events and the internal war within the anunnaki, the sumer empire collapsed. its domains around the world began to self-govern, at least for a while, based on the knowledge, structure, beliefs, and myths of their former controllers. since then, the reptilian anunnaki have been manipulating from behind the scenes and through their hybrid bloodlines, and they are on the brink of replacing their formerly overt glob

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

and the level at which you operate within the global network we call satanism. in other words, the power of the "demons" that have taken possession of you during satanic ritual. in this way, the other-dimensional hierarchy is reflected in the "human" hierarchy of the llluminati. these demons fight among each other for power all the time and this is experienced within the llluminati through their internal squabbles. the wars between these reptilian bloodlines over the years have been the wars between demonic entities for the right to be top dog, or demon, on earth. this is also one origin of the ancient accounts of the great rivalry among the "gods. in ten years of full-time research i have met many former satanists and the victims of satanism and i will summarise the themes that have been

freedom road. if that's our choice, there are some fundamental changes to make. first, we free ourselves from the illusion and the reactions and responses of the matrix mentality. unless we start to free ourselves, how can we hope to free the world around us, which is merely an outward manifestation of the inner self? we live in an external prison while thinking we are free because we live in an internal prison while thinking we are free. the prison without is a reflection ot the prison within. change ourselves and we change the world. look in the mirror. try changing the image you see without changing the image it is reflecting. you can't, of course you can't, but the human race has been trying to do that for thousands of years and that's why it has never worked. i have written before of

DAVID ICKE THE BIGGEST SECRET

e american presidents, business leaders, bankersand administrators. but at the very top, the cabal which controls the human raceoperates from the shadows outside the public domain. any group which is soimbalanced as to covet the complete control of the planet will be warring within itselfas different factions seek the ultimate control. this is certainly true of the brotherhood.there is tremendous internal strife, conflict and competition. one researcher describedthem as a gang of bank robbers who all agree on the job, but then argue over how thespoils will be divided. that is an excellent description and through history differentfactions have gone to war with each other for dominance. in the end, however, they areunited in their desire to see the plan implemented and at the key moments the

bery, but to hold a genetic structurewhich gives them certain abilities, especially the ability to shape-shift and manifest inother forms. ill come to this in more detail shortly.the tablets describe how humans were given the ability to procreate by enki andthis led to an explosion in the human population which threatened to swamp theanunnaki, who were never great in number. the anunnaki had many internal conflictsand high-tech wars with each other, as the enlil and enki factions fought for control. itis generally accepted by researchers of the anunnaki that enki is on humanitys side,but it seems to me that both groups desire dominance over this planet, and that is theirreal motivatation. as zecharia sitchin documents in his translations, and readers of theindian holy books, the v edas, wi

sun as amultidimensional consciousness which extends across the solar system on unseenfrequency levels. even in this physical dimension, the suns emissions of magnetic energyare constantly affecting us second by second. the sun has a diameter of some 864,000miles and contains 99% of the matter in the solar system.17 it is an immense ball of energywhich works very much like an atomic bomb and the internal temperature can reach asmuch as 14 million degrees centigrade.18 it rotates faster at the equator than at the polesand therefore the activity and stimulation of the suns magnetic field is simply colossal.the writer and researcher maurice cotterell has made a long and detailed study of sunspotand solar flare activity when the sun is projecting immensely powerful magnetic energy.this has be

tedstates (the virginia company of the british crown. so why do they do it? becausethey have no idea that this is what they are doing. they are led to believe that there isonly one united states and the federal government is the rightful government. there isno law that says that americans must pay federal income tax, but they go on payingbecause they think they have to. the brotherhood-controlled internal revenue serviceoperates in such a terrorist manner that even most of those who know its a scam stillpay up because they are terrified not to. have a sip of that sweet tea now and take adeep breath because theres more.this means that all the rights which applied to the owners of the virginia company tothe gold, silver, minerals and duties, mined and paid in america, still apply to the brit

etax bill, also in 1913. to do this they needed an amendment, the 16th, to the americanconstitution, and that required the consent of at least 36 states. only two states agreed,but filander knox, the secretary of state, simply announced that the required majorityhad been achieved and the bill was introduced. to this day the enforced payment offederal income tax is illegal and yet the brotherhoods internal revenue service goeson doing that in the united states every day. some may say that calling it a terroristoperation is too extreme, but to terrorise someone you dont have to use a gun or abomb. you can do it by threatening to destroy their livelihood and evict them from theirhome to pay you tax that is illegal. incidentally, note the year of these two events, thefederal reserve and the fe

en in 1913. look at the obsession the brotherhood groups throughout history havehad with the number 13. when the rockefellers set up their council of stategovernments to control the american state legislatures, they based the organisation in abuilding numbered 1313. for the same reason, a great deal happened in 1933 because33 is a major esoteric number which represents a vibrational frequency.the internal revenue service which collects taxation in america is also a privatecompany, though the public believe it is part of their government. in 1863 the bureau ofinternal revenue was formed to collect taxation, but in 1933, that year again, came thestart of another coup on the american people. three members of the prescott bushcircle, helen and clifton barton and hector echeverria, formed the i

33, that year again, came thestart of another coup on the american people. three members of the prescott bushcircle, helen and clifton barton and hector echeverria, formed the internal revenuetax and audit service, registered in delaware, americas flag of convenience state,where few questions are asked. prescott bush was the father of george bush. in 1936,this organisation changed its name to the internal revenue service and ran as a privatecompany. in 1953, the original bureau of internal revenue was disbanded, leaving theprivate internal revenue service to collect all the taxes, illegal taxes most of them, too.this is controlled by the same people who own the federal reserve and the virginiacompany and it is bleeding america dry. the internal revenue service was,appropriately, created by

other of the highly secretive inner-circlegroups like the round table which operate above the levels of the official secretsocieties like the freemasons and the knights of st john of jerusalem (malta. at theirpeak, the hierarchies of the secret societies fuse and connect with a common leadershipand at that level they are all the same organisation working to the same agenda, despitetheir countless internal quarrels and conflicts.this secret society network places its trusted initiates into the most influentialpositions in the world of banking, business, politics, the media, the military, medicine,etc, and again at their highest levels, these apparently unconnected organisations andinstitutions fuse into the same pyramid peak and are controlled by the same people. it islike russian dolls, on

DAVIDSON DAN SHAPE POWER

e aether interact with different types of matter and with living organisms, animals, and man. 2.3.1 brief history of wilhelm reich wilhelm reich was born march 24, 1897, in austria. his high school education was german and college training was at the university of vienna from 1918 to 1922 where he finished a 6-year medical degree in only 4 years. his post graduate work was in neuro-psychiatry and internal medicine. reich was one of sigmund freud's star pupils and worked as first clinical assistant for 6 years at freud's psychoanalytic polyclinic from 1924 to 1930. from 1930 to 1933 reich founded various mental hygiene centers in austria and germany. reich left austria and germany for norway to escape persecution by the nazis. reich discovered orgone energy while he was searching for an ene

DEMONIC BIBLE

ther satanic rituals demons are invoked as external forces (friendly, perhaps, but external to the magician) which may be directed and controlled by the satanist. many less-experienced practitioners still fear these forces which they call upon as something alien to themselves and "evil. the adept practitioner realizes that these forces are not external (existing within the objective universe) but internal (existing within the sorcerer's subjective mind. what will become apparent to the practitioner of these rites is that satan, lucifer, belial, and leviathan are aspects of the human psyche, archetypes which exist within the subconscious and sub rational mind, not external beings which can in any way influence the magician to good or evil ends. the objective of this system of magic is not t

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

gy where the digits of a number are added together to form a new number. this is repeated until the sum is one digit, or is a "same" two digit number, i.e, a master number such as 11, 22, 33, 44, etc. reflexology: based on the notion that the body is one inter-dependent whole, it is a form of remote massage. by massaging certain points on the hands or feet, therapeutic effects are assumed for the internal organs and other parts of the body that are connected to these points via the nervous system. regardie, francis israel (nee israel reguty: a magician of the 20th century. after serving as aleister crowley's (q.v) personal secretary, he joined the hermetic order of the golden dawn [g.d (q.v. he found the group almost moribund, so in order to save the order's secret teachings from oblivion

DION FORTUNE MYSTICAL QABALA

like a cherub, and give no place to the generative organs of yesod, or the anus of malkuth. they need to learn the lesson that the heavenly dream taught to st peter, that nothing which god made is unclean unless we allow it to become so. we should recognise the divine life in all its functions, and so bring the manhood up into godhead and sanctify it. cleanliness is next to godliness, especially internal cleanliness. if we evade and avoid a thing, how are we to keep it clean and wholesome? the taboos of a primitive people have been altogether overdone in our civilised life, with disastrous consequences to the health and wholesomeness of humanity. 95. the symbols of malkuth are the altar of the double cube and the equal-armed cross, or cross of the elements. 96. the altar of the double cub

DONALDTYSON CHAKRAS

ith this posture, breathing exercises in which the breath is held and compressed into the lower abdomen are used while the anus is rhythmically contracted. this causes a sheen of sweat over the entire surface of the body. also used to awaken kundalini is a technique known as pore breathing, during which the vital energy of the air is visualized to enter the body through the pores of the skin, and internal chanting of a mantra (word or phrase that embodies occult power. the visualization of power symbols such as yantras is also often used. most important of all in awakening kundalini is a technique that is almost never openly described. it involves the contemplation with love and desire of one of the primary forms of shakti, the mother goddess who represents for the hindus all manifest thin

DONALDTYSON POSSESS

ion on the tips of my big toes. one possibility is that it serves as the access point for the spirit to enter the body. more commonly spirits access the body through the mouth, nose, ears, anus, genitals, or top of the head. the touch of a spirit can be felt on the surface of the skin. at these times it often feels exactly like the touch of a human hand. it can also be felt inside the body on the internal organs. spirits can caress your heart, your brain, and other organs. they can also be perceived at times in the nerves of the teeth, which ache slightly when influenced by an incorporeal intelligence. when a spirit is in contact with your face, you may experience difficulty breathing. it is as though the body of the spirit thickens the air slightly. this can trigger mild asthma attacks in

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

owe to the all-important discoveries of mastaba tombs and pyramids by m. maspero, and to his publication of the early religious texts, proves beyond all doubt that the greater part of the texts comprised in the book of the dead are far older than the period of mena (menes, the first historical king of egypt.[1] certain sections indeed appear to belong to an indefinitely remote and primeval time. internal evidence of its antiquity. the earliest texts bear within themselves proofs, not only of having been composed, but also of having been revised, or edited, long before the days of king meni, and judging from many passages in the copies inscribed in hieroglyphics upon the pyramids of unas (the last king of the vth dynasty, about b.c. 3333, and teta, pepi i, mer-en-ra, and pepi ii (kings of

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ive and supernatural. to explain the fact that only the seer saw these beings and heard their voices, he argued, the speech of an angel or of a spirit with man is heard as sonorously as the speech of one man with another: yet it is not heard by others who stand near, but by the man himself alone. the reason is, the speech of an angel or of a spirit flows in first into the man s thought, and by an internal way into the organ of hearing, and thus actuates it from within, whereas the speech of man flows first into the air, and by an external way into the organ of hearing which it actuates from without. hence, it is evident, that the speech of an angel and of a spirit with man is heard in man, and, since it equally affects the organ of hearing, that it is equally sonorous. ancient and modern i

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

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

he district in mathura where sri krishna spent his childhood. by the late 1970s iskcon had some 5,000 american disciples and had gained the support of many indian americans, who found it like the worship they had left behind when migrating. the movement was left in the control of initiating gurus and a governing board. it experienced intense attacks by anticult groups and suffered some tumultuous internal conflicts, but iskcon has emerged in the 1990s as a stable hindu body that has begun to integrate a second generation in its adult membership. iskcon has temples across north america, in most countries of europe, and in numeorus locations around the world. for information, contact the iskcon international ministry of public affairs, 1030 grand ave, san diego, ca 92109. sources: bromley, d

swered and insisted on his conclusions. in the literature that subsequently grew up on the subject, v. s. solovyoff claimed in a modern priestess of isis (1895) that blavatsky acknowledged her fraudulent practices to the author. blavatsky s posthumous memoirs (1896) was a most curious artifact of the time that was said to have been dictated by blavatsky s spirit. the text (which furnished strong, internal proofs of its apocryphal character) was obtained in independent typewriting on a yost machine under the supervision of the spirit of its inventor, mr. g. w. n. yost. blavatsky nevertheless succeeded in living down every attack during her lifetime, continued her work, gained many new adherents to theosophy, and published a work, the secret doctrine, which was claimed to have been written i

ed several of the reported incidents of vampirism and seconded the sorbonne s condemnation of the mutilation of exhumed bodies. he considered all of the explanations that had been offered to explain the phenomena, from the effects of regional folklore, to normal but little- known body changes after death, to premature burial. he focused a critical eye upon the reports and pointed out problems and internal inconsistencies. in the end, however, calmet was unable to reach a conclusion beyond the various natural explanations that had been offered. he left the whole matter open, but seemed to favor the existence of vampires, noting that. it seems impossible not to subscribe to the belief which prevails in these countries that these apparitions do actually come forth from the graves and that the

d with caution. a smell like phosphorus may indeed indicate the presence of that chemical, but it may have been introduced by a fake medium. the true facts of some of the remarkable phenomena claimed in cases from past history may never be found, and skepticism should be used in measuring past claims in light of modern experiment and investigation. cherniack, louis (1908) physician, department of internal medicine, winnipeg clinic, canada, beginning in 1947. he was born november 23, 1908, and studied at the university of manitoba (m.d, 1932; b.sc, 1934. he was a member of the royal college of physicians, london (1936; a fellow of the royal college of physi- encyclopedia of occultism& parapsychology. 5th ed. cherniack, louis 275 cians, canada (1947; and a fellow of the american college of c

nese medicine. an outline of chinese acupuncture. china books, 1975. carus, paul. chinese astrology. lasalle, ill: open court, 1907. cerney, j. v. acupressure, acupuncture without needles. virginia beach, va: cornerstone, 1975. chee soo. chinese yoga: the chinese art of k ai men. london: gordon& cremonesi, 1977. chia, mantak. awaken healing energy through the tao: the taoist secret of circulating internal power. new york: aurora press, 1983. iron shirt chi kung i. huntington, n.y: healing tao books, 1986. chia, mantak, and maneewan chia. healing love through the tao: cultivating female sexual energy. huntington, n.y: healing tao books, 1986. da lui. t ai chu an and i ching. new york: harper& row, 1972. huard, pierre, and ming wong. oriental methods of mental& physical fitness: the complete

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

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

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

cipal groups, the talaings, the shans, and the bama, although groups of several other allied races are also found. the largest religious community is the theravada buddhist, though there are significant minority communities of hindus, muslims, christians, and those who follow forms of indigenous tribal religions. many beliefs were affected by the japanese occupation during world war ii and by the internal power struggles following independence in 1948, culminating in the creation of the present socialist republic in 1974. some traditional beliefs still linger on. in general, the burmese believed the soul is immaterial and independent of the body, to which it is only bound by a special attraction. it can quit and return to the body at will, but can also be captured and kept from returning t

nd community named krotona( the place of promise) in the hollywood hills. krotona was similar to the community tingley had developed at point loma (san diego. the complex included a temple, vegetarian cafeteria, metaphysical library, and experimental center. disciples invented stereometry, a threedimensional geometric alphabet, involving a structure weighing three tons and using redwood. after an internal conflict concerning money, the property was sold and the group relocated to the ojai valley, a desert in california. krishnamurti moved besant to ojai in hopes of reviving the health of his brother who was suffering from tuberculosis. his brother did not recover but krishnamurti made ojai his american headquarters. on january 23, 1927, besant announced the arrival of the world master and

rly investigation of the work of michel gauquelin in astrology. when parapsychology encyclopedia of occultism& parapsychology. 5th ed. 1182 csicop results confirmed guaquelin s results, data was changed to conceal that fact. even after the fraud was pointed out to the committee, the original papers were republished without any reference to the cheating that had occurred. that refusal to deal with internal fraud has blunted much of the usefulness that the committee might have had as a watchdog in the field. two revelations of fraud have had the most effect on parapsychology. the first concerned the experiments in telepathy carried out by s. g. soal with the percipient basil shackleton from 1941.1943. they had been regarded as highly evidential for many years. in 1971, serious doubts were ra

of the dangers of cults and jones the model of the evil, manipulative cult leader. the peoples temple was for the last 15 years of its existence a part of the christian church (disciples of christ, a large mainstream christian denomination. in the 1960s it was hailed by liberal protestants for its social activism. within the loose structure of the christian church, however, it developed a unique internal life. the peoples temple was founded in indianapolis, indiana, in 1955 by a youthful jim jones as an independent congregation. he eventually brought the congregation into fellowship with the disciples of christ and he was ordained as a minister in that church in 1965. the next year he led most of the congregation s members to ukiah, california, and once settled the group began to take on

to cause sickness and death, who, in the darkness of the night, steals to the house of his unsuspecting victim, and places near the doorstep a few leaves from a certain tree, containing the mystic power which he, by his evil arts, has imparted to them. the doomed man, on going out of his house next morning, unwittingly steps over the fatal leaves and is at once stricken down by a mortal sickness. internal disease of every kind is set down to this agency. bulitara told me the mode of his witchcraft. he boils his decoctions, containing numerous ingredients, in a special cooking-pot on a small fire, in the secret recesses of his own house, at the dead of night; and while the pot is boiling he speaks into it an incantation known only to a few persons. the bunch of leaves dipped in this is at o

aser-telescope-video system, and other electronic and optical systems for recording the physical effects, optical images, and location of ufos. the project conducts in-depth analyses of motion-picture films of ufos obtained by psi staff members, along with magnetometric, spectrographic, and other data recorded during ufo events. address: p.o. box 845, college park, md 20740. project visit.vehicle internal systems investigative team founded in 1976 with a membership of researchers, including engineers, scientists, analysts, and investigators, interested in ufos. the project exists to conduct research in order to determine whether or not there is a correlation of engineering systems among ufo cases, to identify and evaluate such systems and determine the mode of operation of ufos, and to sha

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

sy-prone in the clinical sense, they h a ve felt a connection with nonord i n a ry re a lities since childhood. mo re ove r, those childhoods we re troubled with episodes of abuse, trauma, or serious illness. because of these difficulties, these individuals have deve l o p e d a d i s s o c i a t i ve response style as a means of p s ychological defense. this causes them to be so focused on their internal state that their consciousness has changed in radical ways. this expanded consciousness allows them to enter the imaginal realm, there to meet ext r a o rd i n a ry beings and undergo positive life c h a n g e s. ufo abductees and near-death experients, in ring s view, are prophets modern shamans who are picking up coded messages from the otherworld. abductees see small, gray, sickly look

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

f the name hvhy is the sh ir qoma in the sefer raziel hagadol. in branch 3 of the etz hachayyim, luria synthesizes a meditation image in which the sefirothic pattern of the tree is superimposed upon the yosher (see figure 5.7 on page 149. in branch 10, luria introduces the allusion of the four worlds of emanation, creation, formation, and making as curtains (partzufim, and the tree of life as the internal structure and bones of the/ 8( c& a! a 1+ 8 a. 6 7( 1# 9 a< a 4< 1# f) a 0) 6! 1 .6)a l 6 a( e a# 8 6& 3 e 6: a" 1/ 6! 1 .6)a c& 8) a% 3' 8: h" 2: 2 2:e 8% ancient of days. in conjunction with this, luria offers a meditation image in the form of five sets of ten concentric circles that are superimposed upon the yosher (see figure 5.8 on page 150. the five sets correspond respectively to t

hexagrams can thus be correlated to a combination of two of the eight hebrew letters. these correlations are shown in figure 5.11. 2 f 0# hebrew letter combinations and the sixty-four hexagrams :2 h' 8 :2" 2" f "1" 2: e2 2" 0 in the i ching, the fallen tree finds its counterpart in the after-the-world sequence (see figure 5.12. the after-the- world sequence is of particular significance to taoist internal alchemy. in this context, the taoist tree alludes to a transformation of consciousness. the qabalistic tree becomes a fallen tree when the sefirah knowledge/first in the throat center ostensibly falls and becomes the sefirah kingdom in the anal center. the qabalistic tree once again becomes a tree of perfection in human consciousness when kingdom returns to its original position in knowle

entire creation is seen as a unity in small face in the mind of vast face. in the taoist tree, when the world manifests, the trigrams rotate and assume different positions, with fire moving into the position formerly occupied by heaven, and water moving into the position formerly occupied by earth. 2 f 0# after-the-world sequence (shuo qua) 0' 8: h" 2: 2 2:e 8# in the meditation process of taoist internal alchemy, the pure intention (yi) of the upper tan (i.e. will of vast face) in the forehead center (ajna chakra) directs the heart-mind fire of the middle tan (thoracic center) to concentrate in the water of the lower tan tien in the abdominal center (sefirah foundation/ below, svadhisthana chakra. the fire of the heart-mind heats the water and turns it into steam i.e. qi (vital energy. th

center (sefirah foundation/ below, svadhisthana chakra. the fire of the heart-mind heats the water and turns it into steam i.e. qi (vital energy. the qi steam rises, refines, and circulates in the higher centers. this is the same as the shekhinah rising up the central column of the qabalistic tree, and the kundalini awakening and rising up the shushumna of the chakric tree. 2 f 0# tree of taoist internal alchemy( 5 1: a> 1) 6) 1) 1 5# when the qi (vital energy) refines and unites with shen (spirit) in the heart center, wood (heart s passion) and metal (original nature) unite. with the union of qi (water) and shen (fire, wood returns to its source in the liver and metal to its source in the lungs, whereby heaven and earth revert to their original positions and the tree returns to the befor

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

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

wined or with the back of your right hand resting in the palm of your left. if you choose to use prayer beads, then play them with your right hand and place your left hand on your left knee or in your lap. many people keep a special shawl or wrap at their meditation seat to wear during their meditation. jews may elect to wrap themselves in their tallit gadol (large prayer shawl,'8' preparing your internal environment for meditation is even more essential than preparing your physical environment. whether you have a dedicated place, or just sit upright on your bed or in a comfortable chair, and even if you are employing the most bare-bones routine of practices, proper mental focus is critical. when a person first sits to meditate, they often bring 5' 8: h" 2: 2 2:e 8% some measure of mental

flower to the ancient of days. in essence, these are acts of devotion to god-without- name-and-form. at this point, if a stone lingam is included as a central feature on the altar, one would pour milk or an unguent oil over it, and intone the mantra: yod heh vav heh, yod heh vav heh el rachum vuh chanun arikh afim( yhvh yhvh el merciful and compassionate (who is) vast face. in vast face yoga, the internal environment is prepared as in the small face routine. after you don a shawl and become comfortably seated, intone a vast face root mantra out loud, followed by some breathing practice to calm the mind and relax the body. at this point, you may wish to visualize your teacher, if they have one, or any gatekeeper to whom you feel a connection. you can then proceed to consciously follow or wi

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

into our mind and we may contemplate the order of all things as they exist in god. in the introduction to his edition of the hermetica, scott outlined ficino's attitude to these works as follows: ficino's theory of the relation between hermes trismegistus and the greek philosophers was based partly on data supplied by early christian writers, especially lactantius and augustine, and partly on the internal evidence of the corpus hermeticum and the latin asclepius of pseudo-apuleius. he saw. that the resemblance between the hermetic doctrines and those of plato was such as to imply some historical connection; but accepting it as a known fact that the author of the hermetica was a man who lived about the time of moses, he inverted the true relation and thought that plato had derived his theol

signs stamped on memory. in the de magia, bruno relates his magical psychology of the imagination to the terminology of normal faculty psychology which, however, he transforms by making the imagination, and more particularly the magically animated or excited imagination, when joined to the cogitative power, the source of psychic energy. this magically animated imagination is "the sole gate to all internal affections and the link of links".5 bruno's language is excited and obscure as he expounds this, to him, central mystery, the conditioning of the imagination in such a way as to draw into the personality spiritual or demonic forces which will unlock its inner powers. this was what he was always trying to do with the magic memory-systems,4 and the object was, as is quite clear from the con

oglyphs of the divine, attempts to figure the infigurable, to be' op. lat, ii (iii, p. 102. 2 op. lat, ii (iii, p. 117. 3 ibid, p. 198. 336 giordano bruno: last published work imprinted on memory through imaginative effort to become one with the universe, which was the hermetic aim pursued throughout his fife by this intensely religious magician. why, i say, do so few understand and apprehend the internal power. he who in himself sees all things, is all things.1' ibid, p. 90 (dedication to hainzell of the de imaginum compositione. ill 15 a) the "monas hieroglyphica. from the title-page of john dee, monas hieroglyphica, antwerp, 1564 (p. 420, note. 15 (b) kircher's version of the "monas hieroglyphica. from athanasius kircher, obeliscus pamphilius, rome, 1650, p. 371 (p. 420, note. 16 (a) th

nts to draw the world into himself, whilst the scientist does just the opposite, he externalises and impersonalises the world by a movement of will in an entirely opposite direction to that described in the hermetic writings, the whole emphasis of which is precisely on the reflection of the world in the mens. whether as religious experience or as magic, the hermetic attitude to the world has this internal quality. 1 ibid, p. 113. 2 ibid, pp. 114-15. he, however, qualifies this by saying that we cannot actually give a place in the body to mind, but that it exercises its functions more particularly in the conarion whence it radiates through the rest of the body. 454 hermes trismegistus and the fludd controversies hence, may it not be supposed, when mechanics and mathematics took over from an

FRATER TENEBROUS CULTS OF CTHULHU

al consciousness. 11 lovecraft s occult experiences, disguised as fiction, reveal the intrusion of forces in complete sympathy with those archetypes and symbols brought through by blavatsky and crowley, whilst in contact with astral entities from beyond. he had become the receiver and transmitter of hidden knowledge, though in lovecraft s case, the process was intuitive rather than conscious. the internal self-division thus engendered may have been the root cause of lovecraft s mental and physical peculiarities; or it may have been that these very traits, which set him apart from the rest of society, made him the ideal focus for the channelling of these ultra-mundane forces. notes: 1 letter no. 94, selected letters volume i, h. p. lovecraft. arkham house, 1965. 2 the call of cthulhu, the d

FRATER U D PRACTICAL SIGIL MAGIC

ng the point of fainting, open wide our eyes and stare.while breathing in and out fresh air.a death posture (version 1) this version may be performed both in a standing or a sitting position. for your first attempts, i recommend sitting before a table on which you have placed the sigil. after a deep breath, block your eyes, ears, mouth and nose, using the fingers of both hands. concentrate on the internal tension in your body (do not think of the sigil or its aim, and hold your breath until you cannot bear it any longer. continue holding your breath until you truly cannot bear it anymore. then you should still hold your breath until you cannot bear it at all any s y t the sigil. if you do this correctly, you will find yourself in a state of almost panic-stricken no-mind.a form of magical t

t they have different energy qualities. in my this would be the finished sigil or, more accurately, the sigil sentence. activation/internalizing follows the usual method. theoretically, the several o f the sigil may be merged and simthis effort would hardly d q preferably most simple end sigil finds its limitation pointte s a s uccess magic but enhance experience (and creation) of oneself, of the internal univers and of desire will me unconscious is less famthat different mwill activate different levels of the unately, he failed to enlarge on thi the alphabet of desire/ 77 opinio we will emplo magical means. your sentence of desire could be formulated like this: gthis my wish to pass n it is as yet too early to develop hierarchical structure and graded models for the theory of sigils at th

FREEMASON BLUEBOOK

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

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

FULLER J F C SECRET WISDOM OF THE QABALAH

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

what are nerves [cries carlyle? ever, as before, does madness remain a mysteriousterrific, altogether infernal boiling up of the nether chaotic deep, through this fair-painted vision of creation, which swims thereon, which we name the real. was luther's picture of the devil less a reality, whether it were formed within the bodily eye, or without it? in every the wisest soul lies a whole world of internal madness, an authentic demon-empire; out of which, indeed, his world of wisdom has been creatively built together, and now rests there, as on its dark foundations does a habitable flowery earth-rind. 17 both are right, carlyle in that madness is a mystery, and the doctors in that mystery is often madness to the sane. the key of passivity has three flanges, namely equilibrium of body, of so

GILBERT THE MAGICAL MASON

m junge, a philosopher and mathematician, who died 1657, to the mystic giles guttman, and to one tauler, of whom little is known. it should be noted that although thef amaand theconfessiogavetothe world a knowledge of the existence of the rosicrucian fraternity, there is no evidence that these publications were authorized; and, indeed, certain discrepan255 cies to be found in these tractates bear internal evidence that they were not written by anyone who had accurate historical information or a real personal knowledge of the affairs of the brethren of the fraternity, nor do they exhibit literary ability. several other editions followed.itshould be noted that during the interval between the deathofc.r.in 1484 and the opening of the vault in 1604 the protestant reformation had been effected

inatedbythekabbalahfreemasonry, our english craft, describes itself as a 'system of morality veiled in allegory, and illustrated by symbols. a little consideration will, i feel sure, convince us that it is something more than this.'tis not the whole of life to live, nor all ofdeath-todie,wrote the poet montgomery, and the aphorism is applicable also to freemasonry.ourritual presents us with ample internal evidence that the mystery of the craft lies deeper than a mere scheme of moral maxims.ourritual contains distinct prayers, addressed to the clearly defined one god; the unity of the god we address is the essence of his type.ourritual includes several most serious obligations. to what? to morality? no, to secrecy. these obligations are taken subject to certain penalties. what penalties? fi

with his army. in the book of revelation we find mentioned four beasts (living beings, lion, calf, man and eagle) full of eyes, iv, 6-9: four horses, white, red, black and the pale horse called death, vi, 2-8: four hornsofthegolden altar before the eyes of god, ix, 13, and four angels who were bound in the river euphrates, ix, 14.theancient egyptians in their burials of notable men preserved the internal organs in four canopic jars, dedicated tothenumber four165amset,hapi,taumautefandquebsenuph,theso-called children ofhorus,asungod.thesewereguardedbyfourgoddesses, isis,nephthys,neithandserquet.thenumberfourisprominentin several formsofchron255 ology, for example,thehindoos,who allotted vast ages to human history, toldofakritayuga of joyandspiritual innocence;ofatretayuga which possessed s

am of the person or thing suggested; he may by actions show he dreams of it, and being awakened may describe his recent dream and so demonstrate that the cause has produced the related effect, and yet he will be quite ignorant of the means taken to give rise to the dream and associated actions.theexperience of medical men has shown also that dreams will certainly occasionally arise from personal, internal, phys255 ical causes, apart from outside events: for example it is well known that dreams will arise from indigestion, colic, and flatus in the stomach and bowels; again dreams will be found to be associated with fulness of the bladder, others with nose bleeding and with earache; the recent occurrence of giddiness from a sea passage is often reproduced in dreams in the night following. in

hat a long vision preceded the part remembered. it is possible to some persons to gain the art of extending dream-memory by the practice of jotting down on paper some notes of dream experiences, as soon as the experimenter is sufficiently awake to do so. to the student of mystic lore the problem of most interest relating to dreams is this: granting thatallordinary dreams are duetoexternal causes, internal sensations, mental impressions and confused memories, mayitnot be that, however rarely, there are yet some dreams of a finer sort? throughout the ages there are traces of a belief that dreams may be of divine origin, or be prompted by angelic messengers or the spirits of dead relatives, or may be prophetic or divinatory by means unknown and inexplainable. greek, latin, hebrew, and medieva

lected animal before its death, and then further conclusions from the entrails, and from the flames which consumed the sacrifice, and from the ashes. the augury was deemed badifthe animal offered much resistancetocapture, or tried to escape,ifit kicked too much, or bellowed, or did not bleed freely when cut, or waslongindying. predictions were even made from the position of the tail at death. the internal organs were examined and then burned, and opinions were formed from the state of the intestines, thedivination and its history 203lungs, heart, liver, etc, and from the way these burned and from the appearance of the smoke of the sacrifice. ornithomancy augury by the flight of birds, and also by the inspection of the entrails of birds was very popular among the old romans; in our times so

at to ensure full vitality- that is, perfect health, the bloodmustnot be rendered impure by our sins, our excesses, or our misfortunes.ourblood is not only in constant movement,butit is in a state of constant change: it contin255 uously receives nourishment from our digested food, it is constantly depositing new tissue, and isat-the same time receiving waste matters to be excreted by the skin and internal organs.312themagical masontheancients were not very inquisitive as to the construction of the human body, and few nations of antiquity seem to have recognised more than skin, bones, flesh, fat, and blood; the heart and liver were referred to,butthe old hebrews appear to have had no words meaning brain or lungs, two of the three chief organs of our bodies. bichat, the french physiologist

GILBERT THE SORCERER AND HIS APPRENTICE

at all events in paris, prior to m. court de gebelin, who it is said, found and introduced them to the french occultists. this, however, may be doubted. i have in my possession a french tarot of the early eighteenth century, a very interest255 ing feature of which is that some of the cards have ms inscriptions of their meaning, and apparently the records of an experiment in divination, which from internal evidence would seem to be pre-revolution. this, so far as it goes, would support the theory that they were known in france before m. degebe1inwrote about them. i would not, however, press this further than as a warning against too confident dogmatism concerning the date of the tarot, and the history of its introduction into europe.thecards have been called the 'tarot of the bohemians, and

GLOBAL FREEMASONRY

y. when we look briefly at masonic literature, we may begin to see that this organization is nothing more than organized humanism, as well as recognize that its aim is to create throughout the whole world a secular, humanist order. these ideas were born among the humanists of fourteenth century europe; present-day masons still propose and defend them. masonic humanism: the worship of humanity the internal publications of the masons describe in detail the humanist philosophy of the organization and their hostility to monotheism. there are countless explanations, interpretations, quotations and allegories offered on this subject in masonic publications. as we said at the beginning, humanism has turned its face from the creator of humanity and accepted humans as "the highest form of being in

GNOSTIC HANDBOOK

rogrammed with garbage from the dialectic system, television, radio, newspapers, novels, books, friends, family members..all offer us the wisdom of the world. accordingly, everything we are fed enters into our minds and conflicts with the new developing self. but this is just the beginning! within everyone of us are false selves, little identities created out of desires and unconscious materials (internal archons, these false selves like gods demand attention and control. these little selves are nodes of unconscious desires and experiences and hence are "restricted" in focus and knowledge, they are therefore extremely dangerous and destructive. little gods of self hate, lust, narcissism, addictions etc. all control and cloud the mind and instincts. they refuse to allow us to live in the pr

xtremely dangerous and destructive. little gods of self hate, lust, narcissism, addictions etc. all control and cloud the mind and instincts. they refuse to allow us to live in the present replaying past events and creating false associations between present events and the past. they control the mind to such an extent that the voice of god (the logos) cannot be heard and we become lost within our internal fallen worlds. at the same time, the old mind and emotions are also false gods, for their place is in submission to the awakened self (true self) not in domination of it. the structure of the gnostic handbook page 98 the true man is like a chariot, the body is the chariot itself, riding in it is the true self, the mind is the reins and the horses are the emotions. only when these constitu

n of fire. the spirit baptism also recognises the new mind and emotion through which the new man is being formed. accordingly, as sophia acts new gifts and powers are activated. it should be noted that since this baptism initiates new aspects of the transfiguration process, it should be only offered to mature gnostics. an initiate just on the path, so to speak, by taking this baptism can bring on internal experiences beyond his maturity, it is no use destroying the mind and emotion until you are ready to relinquish control of them to the new you! there are different kinds of gifts, but the same spirit. there are different kinds of service, but the same lord. there are different kinds of working, but the same god works all of them in all men. now to each one the manifestation of the spirit

s the crossroad between the world of the archons and the treasury of light and as the gnostic approaches this doorway attacks him without mercy, only those truly on the path survive. some gnostic systems image this process as a cosmic trek through the planets where at each planet the soul needs special passwords and gestures to gain" right of passage. for others this battle is seen in terms of an internal quest. for st.john of the cross this process was part of the ascent of mount carmel where the soul would meet its maker. along the way the soul experiences torments and immense pain as it is purified and prepared for the divine marriage with god. hence the dark night with its aridities and voids is the means to the knowledge of god and self, although the knowledge given in this night is n

. it is a place of great power and beauty and should always be treated as such. in the gnostic apostolic church both churches and temples are governed by ordained ministers of our tradition, even though laymen are encouraged to developed private "spiritual" spaces within their own homes for their own use the use of ritualism ritual is a means by which we can formulate an artificial world in which internal realities (and other spiritual worlds) can be explored. through ritual the conscious mind is controlled and the unconscious is explored and conditioned so that external realities from beyond the physical plane can be investigated, other spiritual powers contacted and other dimensions opened. the key to ritual is that it must have two distinct forms. the first must always be the training o

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

ly use this chakra include the eating of the hidden manna and the gift of the white stone with a new name engraved on it. these promises are highly symbolic, the hidden manna represents a special stage known in the alchemical process of self transformation. it is also sometimes known as the white powder, it is a stage prior to the philosophers stone. this substance is symbolic of the processes of internal transformation that are working through transfiguration. the church of thyatira the church of thyatira is the heart or anahata chakra. it is known as "sacrifice or contrition" as it involves the sacrifice of the fallen facets of the organism and the things of the world to the higher self (yechidah. the characteristic of the city is that it is a manufacturing town with a altar dedicated to

rstanding, these images can be related to fallen facets of ourselves. the false teachers are personas within the gnostic theurgy page 81 psyche that would draw the gnostic back into the world of the archons. fornication is the desire for union with things of the world and food offered to idols represents the false gods or idols we may have within ourselves. how many gnostics are still beguiled by internal demands for fame, money, achievement, material gain, and family. the promise offered to those who use this centre correctly is the gift of the morning star. the morning star is venus or lucifer and represents the state of "light bearing" this is an allegorical way to represent the awakening of the light or static fields within the gnostic. the church of sardis the church of sardis is the

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

hn dee, a respected scientist and later alchemist, began experimenting with the occult sciences but found himself most successful in using a crystal with the assistance of a sensitive medium. as they began to receive messages they found themselves in communication with a strange and powerful force which outlined a complete, yet cryptic arcane system, this complex revelation had its own syntax and internal consistency and was one of great potency. since it was only of esoteric value, the correct pronunciations of the various letters and words triggered, and can still trigger, altered states of consciousness. from these communications dee developed a system of elemental squares, calls and aires associated with terrifying visions and prophecies. these were refined and adapted by such later es

lectic system. television, radio, newspapers, novels, books, friends, family members..all offer us the wisdom of the world. accordingly, everything we are fed enters into our minds and conflicts with the new developing self. gnostic theurgy page 137 this is just the beginning! within everyone of us are false selves (pseudomorphs, little identities created out of desires and unconscious materials (internal archons. these false selves (like little gods) demand attention and control. these little selves are made of unconscious desires and experiences, and hence, are "restricted" in focus and knowledge. they are extremely dangerous and destructive. little gods of self hate, lust, narcissism, addictions, etc. control and cloud the mind and nephesh. they refuse to allow us to live in the present

e extremely dangerous and destructive. little gods of self hate, lust, narcissism, addictions, etc. control and cloud the mind and nephesh. they refuse to allow us to live in the present, replaying past events and creating false associations between present events and the past. they control the mind to such an extent that the voice of god (the logos) cannot be heard, and we become lost within our internal fallen worlds. at the same time, the old ruach (mind) and nephesh (emotions) are also false gods, for their place is in submission to the awakened self (true self) not in domination of it. the structure of the true man is like a chariot, the body is the chariot itself, riding in it is the true self, the mind is the reins and the horses are the emotions. only when these constituents are in

he initiation of fire. the spirit baptism also recognises the new mind and emotions through which the new man is being formed. accordingly, as sophia imparts new gifts and powers. it should be noted that since this baptism initiates new aspects of the transfiguration process, it should be only offered to mature gnostics. a gnostic just on the path, so to speak, by taking this baptism can bring on internal experiences beyond his maturity. it is no use destroying the mind and emotion until you are ready to relinquish control of them to the new you! there are different kinds of gifts, but the same spirit. there are different kinds of service, but the same lord. there are different kinds of working, but the same god works all of them in all men. now to each one the manifestation of the spirit

crossroad between the world of the archons and the treasury of light and as the gnostic approaches this doorway attacks him without mercy, only those truly on the path survive. some gnostic systems consider this process as a cosmic trek through the planets, where at each planet the soul needs special passwords and gestures to gain a "rite of passage. for others, this battle is seen in terms of an internal quest. for st.john of the cross, this process was part of the ascent of mount carmel, where the soul would meet its maker. along the way the soul experiences torments and immense pain, as it is purified and prepared for the divine marriage with the divine. gnostic theurgy page 144 hence the dark night with its aridities and voids is the means to the knowledge of god and self, although the

GOLDEN DAWN RITUALS D

d to the particular band that you are consecrating, according to the horary or using the zodiacal wheel, repeat the invocation for each of the bands individually. be sure to observe the divine name, angelic names and letters specifically attributed to each one. begin with a and work your way down the band. it is important to invoke and enflame yourself in this consecration with as much energy and internal force that you can muster, for this will enliven your lotus wand. make sure you are holding the wand by the appropriate band while performing each individual invocation. during each separate invocation, hold the appropriate elemental tool in the left hand. for example, for a, you would be holding the lamp, for b, you would be holding the bread and salt etc. here is the invocation that is

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

t was also clear that the people who had lived here had been accomplished builders and more than usually preoccupied with astronomy. an observatory, consisting of a strange arrowhead-shaped structure, lay at an angle of 45 to the main axis (which was deliberately tilted several degrees from north-south).37 crawling into this observatory, i found it to be a warren of tiny, narrow tunnels and steep internal stairways, giving sightlines to different regions of the sky.38 the people of monte alban, like the people of tres zapotes, left definite evidence of their knowledge of mathematics, in the form of bar-and-dot computations.39 they had also used the remarkable calendar,40 introduced by the olmecs and much associated with the later maya,41 which predicted the end of the world on 23 december

he inscriptions, a mixture of word pictures and phonetic symbols, had not yet been fully decoded. it was evident, however, that a number of the glyphs referred to epochs thousands of years in the past, and spoke of people and gods who had played their parts in prehistoric events.1 pacal s tomb to the left of the hieroglyphs, let into the huge flagstones of the temple floor, was a steep descending internal stairway. this led to a room buried deep in the bowels of the pyramid, where the tomb of lord pacal lay. the stairs, of highly polished limestone blocks, were narrow and surprisingly slippery and moist. adopting a crabbed, sideways stance, i switched on my torch and stepped gingerly down into the gloom, steadying myself against the southern wall as i did so. this damp stairway had been a

neration. take the origin of music. orpheus and his harrowing death may be a poetic creation born in more than one instance in diverse places. but when characters who do not play the lyre but blow pipes get themselves flayed alive for various absurd reasons, and their identical end is rehearsed on several continents, then we feel we have got hold of something, for such stories cannot be linked by internal sequence. and when the pied piper turns up both in the german myth of hamelin and in mexico long before columbus, and is linked in both places to certain attributes like the colour red, it can hardly be a coincidence. likewise, when one finds numbers like 108, or 9 x 13 reappearing under several multiples in the vedas, in the temples of angkor, in babylon, in heraclitus dark utterances, a

mummy of khufu begins with the records of caliph al-ma mun, a muslim governor of cairo in the ninth century ad. he had engaged a team of quarriers to tunnel their way into the pyramid s northern face, urging them on with promises that they would discover treasure. through a series of lucky accidents ma mun s hole, as archaeologists now refer to it, had joined up with one of the monument s several internal passageways, the descending corridor leading downwards from the original concealed doorway in the northern face (the location of which, though known in classical times, had been forgotten by ma mun s day. by a further lucky accident the vibrations that the arabs had caused with their battering rams and drills dislodged a block of limestone from the ceiling of the descending corridor. when

ide about twothirds of the way down the western wall of the descending corridor, remained sealed and undiscovered until the nineteenth century.14 what the doorway led to was a narrow well-shaft, about 160 feet in extent, which rose almost vertically through the bedrock and then through more than twenty complete courses of the great pyramid s limestone core blocks, until it joined up with the main internal corridor system at the base of the grand gallery. there is no evidence to indicate what the purpose of this strange architectural feature might have been (although several scholars have hazarded guesses).15 indeed the only thing that is clear is that it was engineered at the time of the construction of the pyramid and was not the result of an intrusion by tunnelling tombrobbers. 16 the qu

le purpose? or was it possible, as certain arab and esoteric traditions maintained, that the giza pyramids had been erected long before the fourth dynasty by the architects of some earlier and more advanced civilization? neither hypothesis was popular with egyptologists for reasons that were easy to understand. moreover, while conceding that the second and third pyramids were completely devoid of internal inscriptions, lacking even the names of khafre and menkaure, the scholars were able to cite certain hieroglyphic quarry marks (graffiti daubed on stone blocks before they left the quarry) found inside the great pyramid, which did seem to bear the name of khufu. a certain smell. the discoverer of the quarry marks was colonel howard vyse, during the destructive excavations he undertook at g

n to enter another corridor. bent double, we proceeded south for about forty feet before reaching the first of the three main burial chambers if burial chambers they were. these sombre, soundless rooms were all hewn out of solid bedrock. the one that we stood in was rectangular in plan and oriented east to west. measuring about 30 feet long x 15 wide x 15 high, it had a flat ceiling and a complex internal structure with a large, irregular hole in its western wall leading into a dark, cave-like space beyond. there was also an opening near the centre of the floor which gave access to a ramp, sloping westwards, leading down to even deeper levels. we descended the ramp. it terminated in a short, horizontal passage to the right of which, entered through a narrow doorway, lay a small empty chamb

on of the niche, or, for that matter, of the queen s chamber as a whole. 20 the pyramids of egypt, pp. 92-3. 21 ibid, p. 92; the pyramids and temples of gizeh, p. 23. 22 the pyramids of egypt, p. 92. graham hancock fingerprints of the gods 313 all was confusion. all was paradox. all was mystery. instrument the grand gallery had its mysteries too. indeed it was among the most mysterious of all the internal features of the great pyramid. measuring 6 feet 9 inches wide at the floor, its walls rose vertically to a height of 7 feet 6 inches; above that level seven further courses of masonry (each one projecting inwards some 3 inches beyond the course immediately below it) carried the vault to its full height of 28 feet and its culminating width of 3 feet 5 inches.23 remember that structurally t

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

an extended honeymoon with his wife rose in cairo, acted as scribe in the transcription of what purports to be a holy book for the new aeon, known as liber al vel legis, or the book of the law. liber al in some ways follows the same pattern as newborough s oahspe or the book of mormon. it differs in its outlook, the richness of its poetry, and, for our purposes, in one other way. it refers to an internal cipher or secret code which, it predicts, crowley himself would never transcribe. predicted, however, is its deciphering by another, who turned out to be crowley s magical child and one-time heir-apparent, charles stansfeld jones, sometimes called frater achad. achad, in his book 31, does indeed find the key to the code, but 70 years passed before a full transcription of the code was made

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

trol you (obsession is a very real possibility for the unwary magician. according to crowley "the phallus is the physiological basis of the oversoul (of the nature of the gods. the 153 154 supernal father is said to have risen up from the depths and uttered the word which led to the creation of the world. it was not a deliberate conscious act so much as a spontaneous outward expession of inherent internal creative forces. the same is true of the phallus, at least to a degree. the entire world arose from the creative impulse of the divine father contacting the material nature of the divine mother. the father is chockmah, wisdom and pure consciousness. the mother is binah, understanding, the sea, the matrix, field, or space, in which creation finds itself. the self is masculine. the n o t se

r currents is of the karmamudra type. if you are interested in this degree, you should study sex magick by louis t. culling and the magick of sex by melita denning and osborne phillips. both of these references are llewellyn publications. be advised, however, that the name 'karma'-mudra is not without meaning here. 2. jnanamudra. this is the second and middle stage. it is magick using a mental or internal partner. any magical operation which is conducted by a sole magician 158 who calls on or uses sexual forces or currents is of the jnanamudra type. in this stage you must create your own "partner" with your magical imagination and will. this is especially easy to do in enochian magick because the aethyrs, and certain of the watchtower squares, already contain willing partners. in pop, if y

as given at first. as you attain success, change iit by leaving the woman within yourself. at first she will departon her own soon enough, but gradually she will remain for longer iintervals. when she becomes a normal part of yourself you will be ready for mahamudra. 165 m a h a m u d r a outline for a beginner's exercise withhold thy mind from all external objects, all external sights. withhold internal images, lest on thy soul-light a dark shadow they should cast. h.p. blavatsky, the voice of the silence mahamudra is the "great symbol" or "great attitude" it is the chief meditationalpath to attain mental concentration, or one-pointedness of mind. the following outline can be used to make an appropriate magical exercise for the beinning magician: step 1. choose one single idea of enochia

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

germany, even in o.h. german the huni seem to be only huns, not giants, and the m.h. german hiune had a very limited circulation, being never heard now in hesse, swabia or bavaria, unless we are to look for it in the name of the disease (p. 1163. such investigations and similar ones capable of indefinite expansion, some of them not even dreamt of at present, may gradually become important to the internal aspect of our own mythology: a still more urgent task is, to establish its relation to the religions of other nations; nay, this is really the hinge on which mythological study in general turns. but seldom, have their mutual influences or differences been so successfully explored, as to educe therefrom a safe standard for the treatment of any one mythology' every nation seems instigated b

well as women. yet even our eai-liest antiquities impute it preeminently to women. more influential, more expert than the zouparari, wigelere, spama'sr, galdrama'sr, appears the zouparard, wicce, wikkerske, kalstarard, galdrakona, spdko7ia; and to these must be added some appellations hardly applicable to any but female witchery. for the reason of this i look to all the circumstances external and internal. to woman, not to man, was assigned the culling and concocting of powerful remedies, as well as the cooking of food. her lithe soft hand could best prepare the salve, weave the lint and dress the wound; the art of writing and reading is in^ even where the vowel resists, the coincidence is remarkable: furn and forn, gelstar and galstar, sau's and seis, zt'par and zoupar. hexe. 1039 tlie mi

e under world p. 834? it is stated, exactly as with the servians, that if you turn the sleeper's body round, the beast on returning 1' for the mouse that runneth out(=matrix) lay a sword across the stream' ettner's hebamme p. 194. in fischart's plays no. 216' there runs a white mouse up the wall' forms of exit. broomstick. 1083\ cannot find its way in, and death ensues. sup. i, 650. that state of internal ecstasy, in which the body lies in a rigid sleep, our old speech designates by irprottan (raptus, i.e. tranced^ but on. myth has already acquainted us with the greatest of all possible examples' oshm skipti homum (changed his shape, la:>a bukrinn sem sofinu esa dausr, enn hann var \n\fugl esa dyr, jiskr esa ormr, ok for a einni svipstund a fiarlibg lond, at sinum erindum e'sr annara manna

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

r another each of these has one of the polarities predominating through greater strength. thus we speak of a body being of a positive polarity or negative polarity, referring to the predominating magnetism of its two poles [82] chart 1 [83] sixth temple degree references explanation of chart 1 digestion and nutrition the chart shown herewith is not to be considered as an anatomical drawing of the internal parts of the human body. the various organs and connections shown in the diagram herewith are arranged so that the mechanical action will be plain and understandable, and not in accordance with the true relations found in the human body. for instance, the position of the liver and gall bladder is not in keeping with the true condition. the same may be said of the spleen. and the connectio

HANDBOOK OF EGYPTIAN MYTHOLOGY

gure 7. the four sons came to be regarded as powerful protectors for all the dead. pallbearers at funerals played the roles of the sons of horus carrying the corpse of osiris. the sons were often named or shown on coffins and canopic chests, paired with the four protective goddesses: isis, nephthys, neith, and serqet. the heads of the four sons formed the stoppers for sets of canopic jars. if the internal organs were returned to a mummy, figures of the sons of horus were sewn to the mummy wrappings or placed inside the body cavity. their function was to prevent any parts of the body being lost. the terrible fate of the body of osiris was never to be repeated. see also anubis; horus; osiris; seth 204 handbook of egyptian mythology references and further reading: s. d auria et al. mummies an

HELENA BLAVATSKY NIGHTMARE TALES

it has nothing impossible in it; and it is more than probable that itwas this legend that led to the extraordinary events which we are about to narrate. human organs are oftenused by the eastern black magicians, so-called, and it is an averred fact that some bengali tantrikas(reciters of tantras, or "invocations to the demon" as a reverend writer has described them) use humancorpses, and certain internal and external organs pertaining to them, as powerful magical agents for badpurposes. however this may be, now that the magnetic and mesmeric potencies of hypnotism are recognized as facts bymost physicians, it may be suggested with less danger than heretofore that the extraordinary effects ofpaganini's violin-playing were not, perhaps, entirely due to his talent and genius. the wonder and

HELENA BLAVATSKY THE KEY TO THEOSOPHY

ieve at all in the efficacy of prayer? a. not in prayer taught in so many words and repeated externally, if by prayer you mean the outward petition to an unknown god as the addressee, which was inaugurated by the jews and popularized by the pharisees. page 34 the key to theosophy- hp blavatsky.txt q. is there any other kind of prayer? a. most decidedly; we call it will-prayer, and it is rather an internal command than a petition. q. to whom, then, do you pray when you do so? a. to "our father in heaven"-in its esoteric meaning. q. is that different from the one given to it in theology? a. entirely so. an occultist or a theosophist addresses his prayer to his father which is in secret, not to an extra-cosmic and therefore finite god; and that "father" is in man himself. q. then you make of

ser the union the more serene man's destiny, the less dangerous the external conditions. this belief is neither bigotry nor superstition, only an ever-present, instinctive feeling of the proximity of another spiritual and invisible world, which, though it be subjective to the senses of the outward man, is perfectly objective to the inner ego. furthermore, they believed that there are external and internal conditions which affect the determination of our will upon our actions. they rejected fatalism, for fatalism implies a blind course of some still blinder power. but they believed in destiny or karma, which from birth to death every man is weaving thread by thread around himself, as a spider does his cobweb; and this destiny is guided by that presence termed by some the guardian angel, or

; reverence and adoration shown to those gods and goddesses which, like shiva and durga in india, symbolize respectively the two sexes. philadelphians lit "those who love their brother-man" a sect in the seventeenth century, founded by one jane leadly. they objected to all rites, forms, or ceremonies of the church, and even to the church itself, but professed to be guided in soul and spirit by an internal deity, their own ego or god within them. philaletheians see neo-platonists. philo judaeus a hellenized jew of alexandria, a famous historian and philosopher of the first century, born about the year 30 bc, and died between the years 45 and 50 ad philo's symbolism of the bible is very remarkable. the animals, birds, reptiles, trees, and places mentioned in it are all, it is said, allegorie

HINE PHIL ASPECTS OF EVOCATION

n by hypnosis being used as a recall technique. in dealing with such phenomena, there is obviously a great many factors which need to be taken into consideration, but i would like to discuss some of the possible processes which are occurring, with the aim of weaving them into the discussion later. perhaps i should begin by making a declaration; that i do not believe that consciousness is a purely internal or subjective experience; rather, it is an emergent property of our interaction with the biosphere as a whole. i would assert that consciousness, and the self-referential awareness of human beings, are not necessarily one and the same. when individuals encounter something .outside. their embedded structure of .how the world should be- that is, consensus reality, it seems to me that there

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

room& an icy cold one. i am convalescent again& i hope to keep it so. i thought it better to send you vol. i at once, for i am really very anxious to have your views upon it. the spelling, grammar& punctuation of the french are all infamous, but you must not. let that prejudice you against it. i have come to the conclusion that the adept who enuntiated it employed a scribe to do the writing. the internal evidence of it seems to me to show that, probably, the adept was not a native of france, but a german domiciled there& that he probably employed a german scribe to write to his dictation, that this scribe knew nothing of occultism, for he does not use the alchemical symbols& the mistakes are just such as a scribe imperfectly acquainted with french, would make, writing the words more accor

HP LOVECRAFT A DARK LORE

, and because it displayed a freedom from infantile lisping of which many children of three or four might well be proud. the boy was not talkative, yet when he spoke he seemed to reflect some elusive element wholly unpossessed by dunwich and its denizens. the strangeness did not reside in what he said, or even in the simple idioms he used; but seemed vaguely linked with his intonation or with the internal organs that produced the spoken sounds. his facial aspect, too, was remarkable for its maturity; for though he shared his mother's and grandfather's chinlessness, his firm and precociously shaped nose united with the expression of his large, dark, almost latin eyes to give him an air of quasi-adulthood and well-nigh preternatural intelligence. he was, however, exceedingly ugly despite his

ormulae and diagrams in his and other hands which ward now either copied with care or had photographed, and one extremely mysterious letter in a chirography that the searcher recognised from items in the registry of deeds as positively joseph curwen's. this curwen letter, though undated as to the year, was evidently not the one in answer to which orne had written the confiscated missive; and from internal evidence ward placed it not much later than 1750. it may not be amiss to give the text in full, as a sample of the style of one whose history was so dark and terrible. the recipient is addressed as "simon, but a line (whether drawn by curwen or orne ward could not tell) is run through the word. providence, 1. may brother- my honour'd antient friende, due respects and earnest wishes to him

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

eed. nothing like delicacy or accuracy was possible with instruments hardly able to cut the anomalous tissue, but the little that was achieved left us all awed and bewildered. existing biology would have to be wholly revised, for this thing was no product of any cell growth science knows about. there had been scarcely any mineral replacement, and despite an age of perhaps forty million years, the internal organs were wholly intact. the leathery, undeteriorative, and almost indestructible quality was an inherent attribute of the thing s form of organization, and pertained to some paleogean cycle of invertebrate evolution utterly beyond our powers of speculation. at first all that lake found was dry, but as the heated tent produced its thawing effect, organic moisture of pungent and offensiv

t to the still uncompleted corral near the camp, and even at that distance set up a savage barking and show of restlessness at the acrid, diffusive smell. far from helping to place the strange entity, this provisional dissection merely deepened its mystery. all guesses about its external members had been correct, and on the evidence of these one could hardly hesitate to call the thing animal; but internal inspection brought up so many vegetable evidences that lake was left hopelessly at sea. it had digestion and circulation, and eliminated waste matter through the reddish tubes of its starfish-shaped base. cursorily, one would say that its respiration apparatus handled oxygen rather than carbon dioxide, and there were odd evidences of air-storage chambers and methods of shifting respiratio

ne less than a quarter of a mile toward the ancient river course, and the other perhaps twice that distance in the opposite direction. the abyss, it seems, had shelving shores of dry land at certain places, but the old ones built their new city under water- no doubt because of its greater certainty of uniform warmth. the depth of the hidden sea appears to have been very great, so that the earth s internal heat could ensure its habitability for an indefinite period. the beings seemed to have had no trouble in adapting themselves to part-time- and eventually, of course, whole-time- residence under water, since they had never allowed their gill systems to atrophy. there were many sculptures which showed how they had always frequently visited their submarine kinsfolk elsewhere, and how they ha

HP LOVECRAFT HISTORY OF THE NECRONOMICON

suppressed and burnt by the patriarch michael. after this it is only heard of furtively, but (1228) olaus wormius made a latin translation later in the middle ages, and the latin text was printed twice- once in the fifteenth century in black-letter (evidently in germany) and once in the seventeenth (prob. spanish- both editions being without identifying marks, and located as to time and place by internal typographical evidence only. the work both latin and greek was banned by pope gregory ix in 1232, shortly after its latin translation, which called attention to it. the arabic original was lost as early as wormius' time, as indicated by his prefatory note [the rebel press edition adds paranthetically "there is, however, a vague account of a secret copy appearing in san francisco during th

suppressed and burnt by the patriarch michael. after this it is only heard of furtively, but (1228) olaus wormius made a latin translation later in the middle ages, and the latin text was printed twice- once in the fifteenth century in black-letter (evidently in germany) and once in the seventeenth (prob. spanish- both editions being without identifying marks, and located as to time and place by internal typographical evidence only (11) interesting to note that lovecraft does not say outright that someone in our time had apparently found and identified these renditions of the book. kkc the work both latin and greek was banned by pope gregory ix in 1232, shortly after its latin translation, which called attention to it (12) the archivist has thusfar been unable to find al azif, necronomico

smith's tale "the return of the sorcerer] and no sight of the greek copy- which was printed in italy between 1500 and 1550- has been reported since the burning of a certain salem man's library in 1692 (13) again, simon claims to have translated a greek edition. kkc an english translation made by dr. dee was never printed, and exists only in fragments recovered from the original manuscript (14) an internal lovecraft inconsistency. in his short story "the dunwich horror, the old wizard called whately utilizes a dee translation of the necronomicon in order to produce children for yog-sothoth. a complete listing of john dee's books reveals none titled necronomicon. kkc this is not an inconsistency, as old wizard whateley uses an incomplete manuscript of the dee translation. wilbur whateley, yo

HP LOVECRAFT THE CRAWLING CHAOS

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

INDUCTION CHARM AND THE INITIATION

ld do it around one of the old holy or hidden festival days of the old waysespecially around hallows eve or the twelve nights of yule. but the tide of lammas is a good time as well, underscoring the sacrifice of one way of life and the birth of a new. it should be done at night, or at dusk, and the workings of it are simple- days before, you should have been doing various devotions, trance works, internal communions, even walking the left-way road if you can, to communicate your intentions. you should have mastered the understandings given in this whole work; nothing written anywhere in this book should hold any sort of vagueness for you. you should have performed the rite of arriving, given later, if you can. there should really be no if you can- effort is always rewarded. open yourself

INITIATION INTO HERMETICS

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

to be managed very skillfully indeed. when perfectly acquainted with this practice, you can proceed to a further step. we all know that the human body is divided in four principal regions, corresponding to the elements. for the sake of a better understanding, we shall repeat it: the feet up to the thighs, rump bone including the genitals correspond to the earth; the abdominal region with all the internal organs such as bowels, milt, gall, liver, stomach to the midriff corresponds to the water element; the chest the lungs and the heart to the neck correspond to the air element, and the head with all its organs to the fire element. the task of the next exercise is to load the different regions of the body with the corresponding element. the practice is as follows: take up your favorite posi

tient to set his mind on the h ealing process, thus producing the vibrations that are necessary for recovery, but nothing else. evidently a sort of mental-astral palliation can be accomplished; the patient himself will mentally cause the acceleration of the healing process, but this influence on the material ailment is not sufficient, especially if the patient is already lacking such an amount of internal strength that the fluids necessary for the healing cannot be renewed. therefore the success would only be a very trifling one and the recovery subjective. to this category of healing methods belong suggestion, hypnosis, self-suggestion, faith-healing, and so on. the magician will not exactly under-rate these methods, but on the other hand he will not rely on them, using them merely by way

INTERVIEW WITH ANDREW CHUMBLEY

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

INTRODUCTION TO THE SEVEN FACES OF DARKNESS

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

ISIS UNVEILED

a hebrew rendering of magf volney beheves so. the persian word na-zaruan means millions of years, and refers to the chaldaean 'ancient of days' hence the name of the ntesara or naza- renes, who were consecrated to the service of the supreme one god, the kabalistic ain-s(^h, or the ancient of days, the 'aged of the aged' but the word ntasar may also be found in india. in hindustani maar is sight, internal or mpematutol vision; nasar handrl means fas- cination, a mesmeric or magical spell; and naxaran is the word for si^t- keing or vision. pnrfessot wuder thinks that as the word zemana is nowhere to be found in the avetta but only in the later parst books, it came from the mayans, who composed the persian sacred caste in the sassan period, but were originally assjnians "turan, of the poets"

JASMUHEEN THE FOOD OF GODS

in messages from the water which added another layer of credibility to our work and to the master mantak chia for his openness and willingness to share his research and life s work with me and for being such a delightful presence in this world. i give thanks also to those who know that what really brings nourishment to us all, is not the chemical reaction of food substances in our system, but the internal presence of an intelligence that is so wise and loving that to merge with it allows us to satiate all our hungers. may we all continue to acknowledge and be nourished by this source. i also wish to give thanks to my family for supporting me all these years as i pushed my physical body and bio-system through extreme cycles in a bid to discover and expand my own limits, and for dealing so g

pineal gland activation 69 nourishment& our purity of heart 71 the nourishment of ecstasy tool. elemental equilibrium 72 other forms of nourishment 77 divine nutrition: the madonna frequency& the food of gods with jasmuheen 9 the food of the goddess 77 7. theta. delta wave feeding: a never-ending source 84 8. nourishing environments. the appropriate ashram 89 9. frequently asked questions 94 our internal organs, lions& lambs weight loss, sensitivity, equilibrium, yogi s& shaman energy reserves, programming& transformation the bigger picture& enlightenment 10. summary& benefits: the madonna frequency attributes 108 divine nutrition program. level 3 nourishment: 11. pranic nourishment hook-in. step by step: part 1: the inner view 114 step by step 114 discover your encodements 116 bio-system

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

s much as an environment with constant conflict, anger, friction or fear can deny our emotional body the love and security that it needs to blossom. similarly an environment filled with boredom and lack of purpose and direction can starve our emotional, mental and spiritual bodies. the decision to create an environment that is nurturing to us on all levels means that we must then look both at our internal environment, and address the metaphysical, and also the external and address the physical space we surround ourselves with. metaphysics after all means the study of the science of life and feeding ourselves successfully on all levels is our personal responsibility and also our daily challenge. i wrote the below article for our free online magazine the elraanis voice, at the beginning of 2

for we are the masters of our own body and as such every cell of our body is constantly listening to our thoughts, words and actions to which the molecules and atoms then adjust themselves in response. as we are the first generation of light eaters in the west we are also dependant upon the process of evolution for the inner system to change. however in time the future generations of light eaters internal circuitry will end up quite different so the short answer to this question is that it is just a matter of evolution, and time, and our body s ability to mirror our beliefs. those who continue to eat will keep their current digestive systems and those who choose divine nutrition will eventually have a digestive system that reflects this new way of being nourished. it is said that when we f

hed by just prana, maintain their body weight? answer q3: simplistically this is to do with attitude and programming and faith. it is also to do with the science of our mind/body connection and how convinced we are that each cell of the body truly listens to our thoughts and commands and how if we act like masters, the body must obey our commands. this type of programming will not work if we have internal sabotage programs running, so these need to be addressed and cleared. the good thing is that all programming codes can be tested before actually completely letting go of the ingestion of all food substances. hence we recommend that this be tested gradually as you reduce your food intake from 3 to 2 meals per day plus decrease the quantity and variety. living successfully on divine light r

re living in chaotic cities where we can feel as if we are drowning in a denser beat. existing purely in the beta field creates emotional, mental and spiritual anorexia and leads humanity into disharmony, war and chaos. question 6: what about the time of instant physical transformation? how come when people use a command or chant nothing seems to instantly change? answer q6: there are a number of internal and external factors that inhibit this. firstly there is the strength of the morphogenetic field and what the dominant beat is. this is like a small boy with a soprano voice singing in a choir of 100 men who are baritones. unless his voice carries and is extremely powerful, his sound field will be drowned out. similarly light eaters are required to tune into the theta field for our nouris

mantra-yoga or shabda-yoga which is yoga of the power of the word where specific codes, commands or mantras are used at specific times with particular frequency and intensity to achieve certain bio-system changes and to redirect the cosmic forces of intelligence via light. this also is an important part of the luscious lifestyles program as it allows us to access molecular intelligence, redirect internal and external energy flows and change cellular behavior patterns. divine nutrition program. technique no. 18. learn and practice meditation and yoga. ask your dow to bring you the perfect yoga and meditation teacher. we have spoken at length about various yogic practices being applied as methods of tuning ourselves in preparation for being fed purely by divine nutrition. we have also talke

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

medico-surgical essays of hemmann, published at berlin in 1778; and pfaff s astrology. as a great general principle, the theosophists called the soul a fire, taken from the eternal ocean of light. in regard to the supernatural using the word in its widest sense it may be said that all the difficulty in admitting the strange things told us lies in the non-admiszoroaster and the magi. 67 sion of an internal causal world as absolutely real: it is said, in intellectually admitting, because the influence of the arts proves that men s feelings always have admitted, and do still admit, this reality. the platonic philosophy of vision is, that it is the view of objects really existing in interior light, which assume form, not according to arbitrary laws, but according to the state of mind. this int

e and unknown. hence their motto, learn to know all, but keep thyself unknown (iren us. 154 the rosicrucians. the speech of an angel or of a spirit with man is heard as sonorously as the speech of one man with another, yet it is not heard by others who stand near, but by the man himself alone. the reason is, that the speech of an angel or of a spirit flows first into the man s thought, and, by an internal way, into his organ of hearing, and thus actuates it from within; whereas the speech of man flows first into the air, and, by an external way, into his organ of hearing, which it actuates from without. hence it is evident that the speech of an angel and of a spirit with man is heard in man, and, since it equally affects the organs of hearing, that it is equally sonorous (swedenborg; also

K AMBER THE BASICS OF MAGICK

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

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

ation. new york: samuel weiser, inc, 1977. friedman s reason for translating sy was to arouse further interest in this most ancient kabbalistic work by rendering it as simply and accurately as possible. friedman was true to his intention. the clear translation is followed by observations of the text which analyze elements of the sy in a broad context of various ancient religions and philosophies. internal analysis is developed in several short chapters* blumenthal, david r. understanding jewish mysticism. a source reader: the merkabah tradition and the zoharic tradition. new york: ktav publishing house, 1978. blumenthal s translation has already been discussed in a rather unfortunate context; as stated, he published a slightly revised and expanded version of work of the chariot s translati

KETAB E SIYAH

soiled your majestic tongue with deceit out of any love for your own son. it saddens me, indeed, to see your majesty defiled by your own petty words and yet i see that this betrayal is necessary for it is the instrument of my revelation, disclosing to me the decadence that has befallen our onc proud race, destroying all loyal union that once we enjoyed, rather turning us to base treachery and an internal destruction and ruin. this kingdom, this heaven, has grown old and weary, hoping for nothing in its decay until new and greater race accomplishes its overthrow, overdue, and rules eternity with pride, now lost, newfound and worthy dignity, such as heaven and its children have forgotten. woe! my brothers have fallen and i can but watch their carrion, gnawed to nothing by the passing ages u

soiled your majestic tongue with deceit out of any love for your own son. it saddens me, indeed, to see your majesty defiled by your own petty words and yet i see that this betrayal is necessary for it is the instrument of my revelation, disclosing to me the decadence that has befallen our onc proud race, destroying all loyal union that once we enjoyed, rather turning us to base treachery and an internal destruction and ruin. this kingdom, this heaven, has grown old and weary, hoping for nothing in its decay until new and greater race accomplishes its overthrow, overdue, and rules eternity with pride, now lost, newfound and worthy dignity, such as heaven and its children have forgotten. woe! my brothers have fallen and i can but watch their carrion, gnawed to nothing by the passing ages u

LAITMAN M BASIC CONCEPTS IN KABBALAH

olitician. let no thought proper to "a" arise when the ring is on the "b" finger, and vice ver oeven though this book may seem very basic, it is not intended to be a book that conveys basic knowledge of kabbalah. rather, it is a book to help readers cultivate an approach to the concepts of kabbalah, to spiritual objects, and to spiritual terms. by reading and re-reading in this book, one develops internal observations, senses, and approaches that did not previously exist within. these newly acquired observations are like sensors that feel the space around us that is hidden from our ordinary senses. hence, this book is intended to foster the contemplation of spiritual terms. to the extent that we are integrated with these terms, we can begin to see with our inner vision the unveiling of the

LAITMAN M FROM CHAOS TO HARMONY

nd innovations. all of them are merely technical tools, servants that have evolved to fulfill the needs that these desires created. this process of desire-evolution happens not only in the whole of humanity throughout history; it happens in the private lives of each of us as well. these desires surface in us one-by-one in a variety of combinations, and direct the course of our lives. in fact, the internal engine that propels us forward and induces the processes that unfold in human society is actually our desire to enjoy. the evolution of our desires is ceaseless, and designs both our present and our future. 41 2 the boundaries of joy in this world there are only two tragedies. one is not getting what one wants, and the other is getting it. the last is much the worst; the last is a real tr

to the well-being of others. when our thoughts are aimed toward others, we wish everyone to receive all that they need for 82 from chaos to harmony their sustenance. however, beyond physical well-being, we should focus our power of thought on elevating others level of awareness. we must want every single person to feel part of the whole, and to function accordingly. this is first and foremost an internal work, at the level of thought. it is important to contemplate this thought, and not let it out of our minds. we should ascribe such thoughts great importance, since our happiness and wellbeing depend on them. it is through them that we will be saved from our problems and adversities. at first, it may seem abstract, but a positive future depends precisely on that, and only on that. besides

nal work, at the level of thought. it is important to contemplate this thought, and not let it out of our minds. we should ascribe such thoughts great importance, since our happiness and wellbeing depend on them. it is through them that we will be saved from our problems and adversities. at first, it may seem abstract, but a positive future depends precisely on that, and only on that. besides the internal altruistic attitude toward others at the level of thought we can also perform altruistic actions toward them: we can share our knowledge about the purpose of life and how to reach it. if we confer that knowledge on others and they become partners in the awareness of the problem, if they have the same thoughts and the same mindset concerning the solution, then we have prompted a positive c

asulam says: at first glance, the plan seems imaginary, as something that is above human nature. but when we deeply delve into it, we will find that the contradiction from reception for oneself to bestowal upon others is nothing but a psychological matter. the term psychological matter does not mean that it is a problem to be solved by therapists; rather, it indicates that the problem is with our internal attitude toward how we enjoy. we are used to deriving pleasure from egoistic fulfillments; it is hard for us to grasp that it is even possible to enjoy in some other way. it seems easier to us to go along with the ego as it is without correcting it to idle away and be carried by the streams of life, the que sera sera approach to life. but the truth is quite different. although we are unaw

to be inside this love. in such an environment, we will feel protected, happy, and carefree. this is the kind of life toward which nature is leading humanity. imitating nature we can begin our process of assuming nature s qualities of loving and giving by making an effort to care for others, bonding with them with the recognition that all are part of a single body. of course, this is still not an internal ego correction, but it is the first step in the process. we can actually mimic nature the way a child mimics its parent. even though children do not understand what their parents do, they imitate them because they want to be like them. for example, a boy sees his father hitting a nail with a hammer, and imitates his father with chapter seven: realizing our free choice 109 a plastic hammer

gardless of the social esteem it grants. we will find that an altruistic attitude toward others is a source of perfect, unbounded pleasure as we actually begin to feel nature s force itself, the unlimited, unbounded perfect force. in other words, through our efforts to imitate nature s force, we will begin to feel that there is wholeness within nature s quality itself. this feeling will induce an internal 110 from chaos to harmony change within us; we will slowly realize that the attributes of loving and giving are sublime, nobler than our inborn attribute of self-reception, and we will want them. in this manner, we will rise from the level we were created in, to a higher level, the level of nature s force itself. we will be integrated in its harmony and perfection. this is where nature s

r the better. thus, everything is measured and judged not according to the result, but according to the direction. when more people become concerned about correcting interpersonal relationships, and regard this attitude as the most important thing, because their lives actually depend on it, their common worry will become public opinion, which will affect all the members of society. because of the internal connection among us, everyone worldwide, even in the most desolate places, will instantaneously begin to feel that they are connected to 112 from chaos to harmony all other people and depend on them. people will begin to think about the reciprocal dependency between themselves and the rest of humanity. various sciences, primarily quantum physics, provide proof that changes in one element

until it developed and became corrected, as it should be. from generation to generation, the souls accumulate data, which eventually brings us to our present level of evolution. at the end of the long evolvement, the speaking (human) degree, should rise to a new level, which we will call the corrected speaking. to understand the impact of the evolution of generations before us, we can compare the internal data within us to units of information. such units of information are within every object that exists in reality, and contain the innate data of all matter. in truth, we are living in a space that contains an enormous amount of information about each and every element. this is an information field called nature s thought, and we exist within it. any change that occurs in any element, such

LAITMAN M KABBALAH REVEALED

nature, meaning with the only law of reality xthe law of altruism xthe creator. when we surround ourselves with these environments, as individuals and as a society, our values will gradually change to the values of our environment, thus transforming our egoism into altruism naturally, easily, and pleasantly. 157 further reading basic concepts in kabbalah: by reading within this book, one develops internal observations and approaches that did not previously exist within. this book is intended for contemplation of spiritual terms. to the extent that we are integrated with these terms, we begin to unveil the spiritual structure that surrounds us, almost as if a mist had been lifted. attaining the worlds beyond is a first step toward discovering the ultimate fulfillment of spiritual ascent in

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

e of all beings. malchut eventually fragments into many small parts of itself. the total of the constituent parts of malchut is known as "shechina" the light of the creator, his presence, and the divine filling of shechina are all known as "shochen" the time required for the complete filling of all parts of shechina is called the "time of correction" during this time, the created beings implement internal corrections on their respective parts of malchut. each being corrects the part from which it was created; meaning it corrects its own soul. until the moment the creator can fully merge with his created beings by revealing himself entirely to them, or "until the shochen fills the shechina" the condition of the shechina (the root of the souls) is known as "the exile of the shechina from the

we are unable to discern what is good for the self and what is detrimental. only the creator can help us in this respect by opening our eyes. only then do we begin to see everything, which means "to choose life" but until we come to realize our absolute necessity for the constant connection to the creator, he will not open our eyes. in this way, he will induce us to ask for compassion. inside the internal sensations of the kabbalist exists a part of the higher level, of the future state (ahap. one who- 122- attaining the worlds beyond perceives a higher spiritual level as an unattractive vacuum, rather than a state full of light, does not receive from the higher level. even though the higher level is full of light, the lower level perceives the higher only to the degree that the lower qual

vel perceives the higher only to the degree that the lower qualities permit one to do so. since the present qualities are not sufficient to receive the higher light, the individual does not perceive it. the concealment of the creator causes each of us to put forth a tremendous effort to attain the level of existence customarily accepted by our society. we blindly move forward, guided by the quiet internal whispers of our egoism. acting as the ego s blind tools, we rush to carry out its commands to avoid being punished through suffering, thus propelling us to accept the ego s will against our own will, and carry out its wishes without thinking twice. our egoism is rooted so deeply inside us that we have begun to accept it as a basic part of our nature, one that represents our true desires

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

in order to attain understanding and elevation. in the end, we acquire knowledge about ourselves and about the creator s divine management, as well as cultivate love for the creator, finally understanding why he sent us all the obstacles. our upbringing should not be one that forced or suppressed us, but rather should help us develop the skills necessary to form a critical perspective on our own internal states and desires. proper upbringing should include instructions on how to develop the skills to think and analyze, while traditional upbringing, on the contrary, usually attempts to instill in us automatic actions and reactions that we can draw upon in the future. in fact, the entire goal of upbringing should center on establishing a habitual practice to constantly and independently ana

cause each one champions the same truths about the necessity of improving oneself and renouncing egoism. but these words, like the light of the creator that shines over everything, can be compared to a light without a vessel, that is to say, one might utter the most profound words, but unless one possesses kelim the vessels for containing the sense of that light the speaker may not comprehend the internal meaning. it is much more difficult to receive ideas and notions from the books of a kabbalist writer, the process known as "mi sfarim [lit. from books] than to acquire knowledge directly from a teacher. this is due to the fact that if one wishes to absorb the thoughts of the author, one must believe that the author is a great kabbalist. the greater respect one has for the author, the more

to them can no longer derive pleasure from the false glow of the klipat noga, once an understanding of the goal of creation has become clear. those few who are chosen by the creator to be brought closer to himself are sent the suffering of love (isurei ahava. this is suffering intended to induce these people to overcome the difficulties of their condition and move closer towards the creator. this internal striving of the individual, which one feels to be one s own, is called "the pressure from within (dahaf pnimi. when we act, this is considered to be "revealed" since it is available for all to see and cannot be subjected to various interpretations. on the other hand, our thoughts and intentions are considered to be "concealed" they can differ greatly from the way others perceive them, and

sure and good. our task is merely to study the levels of spiritual descent from above to below, and to gain the understanding of how to conduct ourselves in our own ascent frombelow to above. the seemingly unnatural feeling of love towards others like us that the creator demands of us (not those "close" to us, but those like us, because those close to us are already dearly loved, makes us feel an internal contraction of the "self" just like any other altruistic feeling or any other denial of egoism will do. but if we can relinquish, or contract, our own personal interests, then the spiritual space vacated by egoism can be used to receive the upper light, which will act upon the vacuum by filling and expanding it. these two actions together are called "the pulsation of life" or "the soul" a

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

the world is shaped by who we are. in other words, the picture of the world is a combination of our own attributes and external circumstances. therefore, we perceive only a part of everything around us. for example, right now there are numerous waves outside us, but we can only perceive one of them, the wave that we are attuned to perceive. hence, we perceive external conditions according to our internal qualities. if we have nothing in common with the outside world, we will not perceive or feel any of it. kabbalah speaks extensively of our perception of time, space, and motion. why does it seem to us that reality expands, that it is at a certain distance from us? what is the source of our perpetual sense of movement and change? is this a result of interp r e s e n t i n g k a b b a l a h

speaks extensively of our perception of time, space, and motion. why does it seem to us that reality expands, that it is at a certain distance from us? what is the source of our perpetual sense of movement and change? is this a result of interp r e s e n t i n g k a b b a l a h 23 nal processes that we are experiencing, or does it exist regardless of them? the more we progress in the study of our internal being, the more we find that our perception of reality depends on us. once humankind sufficiently evolves in knowledge, science, and technology, we will be able to perceive what the wisdom of kabbalah has to offer. the wisdom of kabbalah says that around us there is only the upper light, a single force in a permanent, unchanging state. nothing exists besides this upper light. in such a st

, measurable tools. when i document data pertaining to one state, another kabbalist can perform the same act with his or her own tools and experience the data i was referring to. the wisdom of kabbalah provides an accurate measurement of human emotions. kabbalah books describe the kabbalists impressions of the upper force. they describe their emotions and leave us with formulae that explain which internal actions we need to perform on our will to receive. in so doing, we learn how to perform acts of reception and bestowal of the light that the creator wants to impart to us. a kabbalist measures the pleasure that can be received or repelled very accurately. thus, we are given exact instructions as to the type of inner work we must do at each stage. thus, we will know how to work with our de

r task is to cultivate the attributes that inhabit the upper sphere, which conducts our world. however, it is impossible to know these attributes before we reach them. hence, here we are pa r t i: k a b b a l a h m e e t s q ua n t u m p h y s i c s 66 assisted by kabbalists, those who are already there, who teach us how to acquire these attributes. they explain how one can develop an additional, internal sense, a soul, through special activities. using that sense, we can perceive an additional reality that was previously hidden; hence the epithet of kabbalah the wisdom of the hidden. perceiving that hidden reality brings us to understand the formulae by which it operates us, the goal to which it is leading us, and the way in which it is executing these formulae. the kabbalist is inside th

rmation is determined in the genes. there is a famous story about twins who were separated at a very young age and lost contact with each other. thirty years later they reunited and discovered that both had the same occupation, their wives had the same name, they had given their children the same names, and they even lived in houses with the same street number. matters unfold this way because our internal informas t r i v i n g f o r b a l a n c e 89 tion defines everything that will happen to us in each of the states we will experience in life. kabbalah names these internal prearrangements that guide one s course in life, reshimot. the reshimot exist in every person, and every state that one experiences is intended to teach something that will promote one toward obtaining the ultimate goa

o know the end of the process can justify it; if we, too, could see our future state, we would understand the creator s actions and justify them. pa r t i i: t h e e s s e n c e o f t h e w i s d o m o f k a b b a l a h 94 o n t h e l a d d e r o f d e g r e e s climbing the degrees of the upper worlds is a generic term for all the new discernments collected along the spiritual way, the perpetual internal improvement, and the new qualities that one assumes at every moment. as previously mentioned, the creature consists of a will to receive pleasure. this will is divided into five elementary parts, called five degrees of aviut (thickness. they are graded from aviut zero (root) to aviut four. thus, the term aviut serves to measure the intensity of the desire. each of the basic degrees of avi

e it using a mechanical weight. several objects participate in this measurement: a spring, a dial, and the object about to be weighed. placing the object on the device creates a downward pressure (figure 13. to balance the pressure, the spring pulls upward. the dial then measures the upward pressure the spring is applying, and presents it as the weight of the object. measuring the pressure of our internal mechanism is defined as measuring form in matter and matter. figure 13 now let us return to the spiritual kli. form in matter, in spirituality, is the reaction of the kli to what is outside of it. it is called intention. the intention with which the substance (will to receive) is used balances what comes from above, i.e. from the creator. with it, a kabbalist can measure the similarity of

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

LAITMAN M THE KABBALAH EXPERIENCE

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

believe. torah is a light from above revealed only to those who have corrected their physical desires to enjoy for their own delight and have acquired a screen that can perform zivug de hakaa (spiritual coupling) with the upper light. people make every effort to absorb everything around them and take in as much as they can with as little effort as possible. in such a state, we experience only our internal responses, as complete egoists. but when we succeed in restricting our intentions to please ourselves, we begin to want to please the creator, to feel what is outside us without the aim for ourselves. we begin to feel what is outside us because our desire is for something outside us. then, to the extent that we want not for ourselves, we feel the light of the creator. to the extent that w

suggest you read, those parts that your heart desires. divide the study between the preface to the wisdom of kabbalah (with the drawings, and articles and letters. do not prefer one study to the other. t h e k a b b a l a h e x p e r i e n c e 112 in the morning, before work, study the preface to the wisdom of kabbalah for an hour. before you go to bed, read the letters and articles that speak of internal work. your moods will change many times along the way. it is a natural thing and it shows you re making progress. you have a lot of feeling ahead of you, but you are making an encouraging start. the articles you ll read will show you that your feelings and thoughts are typical of one who is making progress. ru n b y yo u r s e l f q: you tell us to read our books in order to reach our cor

f. t h e s t u d y o f k a b b a l a h 113 so where, then, is the choice? the choice is, in fact, that either we are pushed from behind, which we will feel as pain, or we run forward by ourselves, ahead of the pain. this is our only freedom of choice. anything that happens in our world, anything that people do, is all predetermined, because all the characteristics of man and his environment, both internal and external, are predefined by the creator. only for people who crave spirituality and only in their personal efforts is there freedom of choice. h a s t e n i n g t i m e q: how can i accelerate my spiritual progress and thus spare myself agony? a: you can do this in the following ways: read the books of baal hasulam, rabash and my own. join a group that aims to discover the objective o

ithin the disciple more intensively than any other study. therefore, they advise anyone who wants to attain spirituality and the purpose of creation to study kabbalah. of course you can go on building houses, buying cars and giving expensive gifts, but it s important to maintain regular studies, read any time you can, and read only the writings of genuine kabbalists. that study will bring you new internal situations, new values, by which you ll make your decisions. the primary and the secondary in your life will gradually change, but it must come from within you, not by coercion. there is no coercion in spirituality, and the source of the coercion in our world is the shells. my advice is to keep studying kabbalah and be yourself at all times. in time, your soul will guide you and tell you

ry relief, you will temporarily lose the ability to climb to a higher degree when you share your feelings. q: i quote from one of your books: it is forbidden to discuss inner situations with friends, because it can harm both you and your friend. i remember your saying it can harm me, but what can it do to my friend? a: the danger is that you impose your feelings on your friend. these include your internal impressions with spirituality and your relationship with the creator. these are all things that your friend must acquire independently from the creator and from the books. q: i still want to understand what i can and what i cannot tell my friends. the more i try to understand it, the greater is the disorder in my head. it seems that anything a person says contains some portion of emotion

at future sensations will necessarily be spiritual. q: can a person make such a terrible mistake and do something so wrong when touching the upper one, as to make that door close and never open again? a: it is impossible to think of anything that does not belong to one s current degree. when a person reaches a certain level, it determines one s every wish, thought, plan and mistake. it works like internal software. it is said, sanctity only increases, never decreases. generally speaking, nature moves ever forward. the drop should be accepted as a situation where one receives a new vessel, a new desire. d e c i d i n g t o r e s t r i c t q: is it possible to delight the creator without giving something up, without restricting myself, without performing the first restriction, but only chang

is perceived in our senses, just as we feel the corporeal things. the upper senses take the form of regular, corporeal sensations; sensed not only in the soul, but also in the entire body. so when examined from the outside, we might appear to be in a good or bad mood, nervous or calm. if, before the kabbalah, you could share your thoughts and feelings with others, today you must not speak of your internal situations with anyone, because they all stem from your personal spiritual journey. you t h e d e s i r e f o r p l e a s u r e: d i s c o v e r y a n d c o r r e c t i o n 231 can ask your rav about them, in special situations, when a certain state might cause problems, such as wanting to leave kabbalah, break away from the group, or leave your spouse, etc. any situation that is sent to

LAITMAN M THE PATH OF KABBALAH

om the highest state the world of ein sof down to the lowest, where we are, there are five worlds adam kadmon, atzilut, beria, yetzira, assiya, each consisting of five partzufim and each partzuf of five sefirot. in total, the number of degrees that stand between our (necessary) future state and our present state is 125. these degrees are not carved in stone, but are inside us. they are degrees of internal spiritual development. when we change something inside us, we ascend by one degree. when we change another, we climb another degree and so on. all the degrees are levels of equivalence with the creator. the world of ein sof is in complete equivalence of form with the creator, while our world is in complete oppositeness. the degrees between our world and the world of ein sof are measuremen

and the ability to satisfy them is like a model of the evolving human being. egopa r t o n e: t h e b e g i n n i n g 59 ism is a necessary phase in our evolution. it is a partial answer to the question, why do we need egoism if we must fight so hard to overcome it? q: why can t we feel the spiritual world just as we feel our own? a: if we examine ourselves, we will find that we are locked in an internal scrutiny: our five sensory organs allow us to feel that there is something outside us. but if we had a different vision, for example, if we could see x-rays or ultra waves, we would see a completely different picture. if we were able to hear other frequencies, we would hear very different sounds. if our sense of smell and taste were different, we would feel different things. what we feel

n one is given a book and told that it is a means to accelerate one s progress. this is a way to outrun nature s beatings from behind. that is the entire difference between the path of torah and the path of pain. we want to use kabbalah in such a way that the next blow will not catch us. if we succeed, then we will never fall again. we say that there are ups and downs, but those are actually only internal feelings. at one time we feel close to the creator, and at another time we feel uncorrected and far from him. for that reason, we define the first situation as an ascent, and the second as a descent. however, it is only our own parts that we feel in each of the situations. both situations belong to the same degree, the same partzuf. we cannot climb a degree without tasting our situation a

h a centrifugal power threw them out without a reasonable explanation. they can be people who have already given everything they were supposed to give to the group. each of us must fear being that person. this melting pot gradually builds the condition by which any person who endures, despite the egoistic personal discomfort, will ultimately break through to the spiritual world. there is a lot of internal hard work needed here. but those who take that path begin to feel their inner changes and note how the understanding of their world changes daily. while they might recognize how they are becoming smarter than others, this is only a temporary reward. pa r t o n e: t h e b e g i n n i n g 63 however, there are times when the surrounding light leaves completely, and one cannot see the next d

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

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

the bad, being concerned only with man s self-preservation, we would perceive a completely different picture. this would have been projected to the front of the soul, and would show us everything that really exists in spirituality; it would have displayed everything that exists outside us, namely, the light, the creator. otherwise, the picture would have been subjective and would only reflect our internal content out of self-gratifying consideration. the way to reprogram the computer from egoistic to altruistic is called the wisdom of kabbalah. we can use it to create the real picture of the world without a shred of egoism. we will be able to feel the actual creation outside us, and come to equivalence of form and unification with the light. it is a state where there are no partitions betw

inical death. it is a state of partial detachment from the physical body (animate egoism. in that state there is desire to attain the light. however, attaining it is impossible until one rids the self of all egoism, both spiritual and physical. hence, man s work is primarily in the physical body. it is quite easy to get rid of spiritual egoism if we know which obstruction the egoism puts into our internal computers. all information enters through five filters, called the five parts of malchut, the five zones of the government of the egoism. these five channels transfer the data that comes in from the outside to a form of data the egoism can process, such as, i feel good, or, i feel bad. every channel-filter that the signals go through has its own thickness (coarseness, which differs from p

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

ian interpretation of the working tools (second edition: the working tools, and the egyptian interpretation of them. chapter vii the second degree the questions. the preparation. the inner preparation. the opening. the e.a.'s last work. the five stages. the five steps. the o. the working tools. closing the lodge. chapter viii the third degree the opening of the lodge. the c c the preparation. the internal preparation. entering the lodge. the seven steps. the o c the etheric forces. hiram abiff. death and resurrection. the star. the raising of humanity. fire, sun and moon. the villains. the inscription (second edition: our master h. a. instead of hiram abiff) chapter ix the higher degrees the masonic plane. the ceremony of installation. the mark degree. the holy royal arch. still higher. th

om god, and however long and hard the journey, the divine spark within us can never be truly separated from him, or err from that centre(*the m.m fs book, by bro. j. s. m. ward, p. 22) 659. both k c are b c, because both are used in the ceremony, and both h c are s c p- s c d because in this way the fullest advantage is taken of the very concentrated magnetization of the mosaic pavement. 660. the internal preparation 661. in this degree the candidate seeks his object by the united aid of the s c and c c, which may be taken to signify that his development depends upon the right use both of the body and the soul, the square and the triangle. in the method of symbolism adopted the candidate is always required to look forward to that which shall be, rather than to rest content with that which

ht place in the series of principles if we take them to typify the antahkarana, which in the initiate has becomes an active channel between the ego and the personality. as the lords of karma select the portion of accumulated karma to be worked out in one lifetime, and this is expressed in the man fs bodies and his environment, so does the ego, says bro. wood, select a portion of himself to be the internal agent (antahkarana) between himself and the personality (this is explained in his book the seven rays) this antahkarana, which is triple, thus contains the plan of work of the incarnation, and the overseers, as agents of the lords of karma, guard that plan. 754. when the man has passed the second initiation, having cast off three fetters aforesaid, he begins to see and to act upon the gre

p a c c, horizontally, being in a row, but that each one is a separate perpendicular c c, helping to support the roof; they stand as brothers, equal in their work. i will quote here an account of a very beautiful and most instructive vision which came many years ago to an intimate friend of mine. he writes: 964. one day when meditating on brotherhood there suddenly leaped into existence before my internal vision a magnificent temple, apparently egyptian or grecian in style. it had no outer walls, but consisted of a large number of pillars supporting a graceful roof, and surrounding a small walled shrine, into which i did not see. i cannot express the vividness with which i felt that the building was instinct with meaning- impregnated, as it were, with magnetism of intelligence which made i

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

sir arthur evans have disclosed many masonic symbols and forms, resembling very closely those of egypt. like gaul in the days of caesar, ancient crete was divided into three parts or states- knossos, goulas and polurheni. the king of knossos was overlord of the whole island, for the rulers, of the other states acknowledged him as their leader, although they were perfectly free to manage their own internal affairs. there was also, in the south of the island, an independent city with a few miles of territory attached to it. 211. all these kings were also ex-officio high priests, as in egypt, and the king s palace was always the principal temple of his state. the people worshipped a dual deity- father-mother- and these two were regarded as one, though some men offered their devotion more to t

egyptian tradition to form the rite of heredom or of perfection under the council of the emperors of the east and west, as will be further explained in chapter xi. another line was handed down in scotland and england, becoming blended with jewish tradition, and emerged in the degrees of hrdm-rsycs in what we now call the royal order of scotland. the curious rhymed ritual of the royal order bears internal evidences of age, and although its christianity has been ruthlessly edited in protestant interests there are yet traces of the old mystical ideas of the celtic church. 501. operative masonry in the middle ages 502. the temporary custodians 503. in a complete study of mediaeval operative masonry it would be necessary to include a treatise upon the various schools of mediaeval architecture

a certain amount of material from the culdees, and also from the jewish tradition, though using the symbology of the second temple. ramsay quotes in connection with it the jewish legend of the sword and trowel; and it is with the sword in one hand and the trowel in the other that the brn. of the royal order still take their o. i have already referred to its curious old rhymed ritual, which bears internal evidence of antiquity, and teaches the search for a lost word which is eventually found in christ. 692. the order consists of two degrees, the first that of hrdm or heredom, and the second of rsycrs or the rosy cross. the degree of hrdm is divided into two parts, the passage of the bridge, and the admission to the cabinet of wisdom. it has certain resemblances to some of the degrees of th

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

stablished in san francisco in 1861, was closed and reestablished first in boston (1871, then in san francisco (1874, and finally in philadelphia (1895. among the teachings of the order is a system of occult sexuality, that was termed eulistic, a term deriving from the greek eleusinian mysteries, believed to be mysteries of sex. a provisional grand lodge of eulis was established in tennessee, but internal problems among the members led to its closing down. randolph s teachings on occult sexuality soon became the source for the sex magick system developed by the ordo templi orientis (oto, which however was in contradiction with randolph s thought on the moral level.oto teachings have been denounced as black magick by twentieth- century followers of randolph. among other teachings of the ord

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

few children. based on numerous bizarre abuse allegations, charges were made and the case went to trial in june 1994.when both defendants were acquitted because the evidence was judged unreliable, outraged parents attempted to assault them in the courtroom. later, they took to the streets with banners that read believe the children and we believe the kids. more action was demanded. eventually an internal independent inquiry was authorized. one of the inquiry s advisors was a therapist who was also an evangelist and prominent sra lecturer. a team of experts charged newcastle 400,000 (about u.s $670,000) to write a report that was never issued because the insurance company would not underwrite its cost. see also satanic ritual abuse; united kingdom, ritual abuse in for further reading: abus

red individuals, about half of them in california. one manifestation of this was the nuit-urania coven of the new, reformed, orthodox order of the golden dawn, which practiced thelemic wicca under the leadership of (among others) the lady chandria, who succumbed to cancer in 1988. in 1988 the oto reported a membership of 700 in the usa and 1,400 worldwide. at several points, the oto has developed internal organizations that are to some extent secret and claim to carry on the traditions of the old aa. in july 1981, this internal secret society was called the knights of baphomet, which was described as the caliph s praetorian guard. three or four years after that, that organization had fallen apart, and the new inner court society was called the aa. lon milo duquette was one of grady s battl

LIBER 777

omitted tuamutef for water (a g.d. coptic form of this name is cited in connection with the eagle kerub in a ritual in equinox i (3. in a myth recounted by budge (op. cit. vol. i p. 158) these gods are said to have grasped the four pillars of heaven as sceptres: amset the south, hapi the north, tuamutef the east, and qebhsennuf the west. they were also said to guard the canopic jars in which the internal organs of the deceased were preserved, and their g.d. attributions to the crossquarters probably derive from a single find of an egyptian tomb which had the four jars with the images of the gods disposed thus. transcriber s endnotes 53 col. xx. line 23: possibly a g.d. coptic spelling of ashtoreth (astarte, asherah) who according to budge (op. cit) was worshipped in egypt in the later dyn

LIBER ALEPH

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

LIBER CHANOKH

the material recorded in logaeth may be a glossolalia. it appears that some unacknowledged work in the compilation of the published parts of chanokh was done by james windram, crowley.s south african lieutenant; and that crowley later attempted to palm off the work of writing the continuation onto him, but without result. correspondence relating to this was recently (2003) published in the o.t.o. internal magazine the magical link. the first part of chanokh was reprinted as the symbolic representation of the universe by unicorn press of seattle in the 1970s. both published parts were included in the compilation gems from the equinox edited by f.i. regardie, the plates vilely reproduced and the number of the work erroneously given as lxxxix, under which number it has occasionally been cited

LIBER DCCCXI ENERGIZED ENTHUSIASM

for its prize the most suitable reward of nobility and goodness, outstripping every gift of fortune and the first comer in the race to the very goal of blessedness. h the striking identity of this with the account of the ritual derived from a priori considerations will at once be manifest. transcriber fs note this work was first published in equinox i (9) without a number or author credit, though internal evidence clearly identified the author as crowley. it was subsequently declared to be liber dcccxi= iaw) a a, class c (it is not listed in the 1913 gsyllabus h but this may have been an editorial error since no other liber 811 is listed there, and 811 appears in the list explaining why numbers have been given to works; the classification is mentioned in crowley fs correspondence with c.s

LIBER GRADUUM MONTIS ABIEGNI

nstitute (ms notebook 26, yorke collection) is found gritual cxx, called of passing gradvvm montis abiegni 7 through the tuat. h it was published as poor quality photocopies in how to make your own mcoto and transcripts (mostly based on a typescript with a number of lacuna prepared by richard kaczynski) have been posted on web sites. while the seal of a a appears on the title page of this ritual, internal evidence casts grave doubt on whether that form was seriously meant as the a a zelator initiation, or whether it was ever worked at all as written. in particular, that version contains nothing to explain the statement in liber 185 that the neophyte shall keep himself free from all other engagements for four whole days from the date when the sun shall next enter the sign 240 to that under

LIBER SAMEKH

s of mental and moral disorder, so often observed in people of great spiritual attainment, have brought the path itself into discredit; almost all such catastrophes are due to trying to build the temple of the spirit without proper attention to the mental laws of structrue and the physical necessities of freedom. the mind must be brought to its utmost pitch of perfection, but according to its own internal properties; one cannot feet a microscope on mutton chops. it must be regarded as a mechanical instrument of knowledge, independent of the personality of its possessor. one must treat it exactly as one treats one fs electroscope or one fs eyes; one must guard against the danger of disturbance due to the influence of one fs wishes. a physician calls in a colleage to attend his own family, k

must have been carried out very thoroughly. the adept must have become aware of his deepest impulses, and understood their true significance. the gresistance h here mentioned is automatic; it increases indefinitely against direct pressure. it is useless to try to force onself in these matters; the uninitiated aspirant, however eager he may be, is sure to fail. one must know how to deal with each internal idea as it arises. it is impossible to overcome one fs inhibitions by conscious effort; their existence justifies them. god is on their side, as on that of the victim in browning fs instans tyrannus. a man cannot compel himself to love, however much he may want to, on various rational grounds. but on the other hand, when the true impulse comes, it overwhelms all its critics; they are powe

LIBER THISHARB

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

LIBER XCV THE WAKE WORLD

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

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

of extremely low levels of hiv (meaning they were exposed to the virus) when high levels are expected. what is happening? analysis of their immune system cells and their dna reveals that the cells that are normally targeted by hiv cannot be infected in these individuals because of a mutation in one of the components of these cells membranes. the cell membrane is the envelope that confines all the internal cellular material and that forms the boundary between a cell and its environment. before entering any target cells, viruses must bind to the cell membrane through specific membrane docking sites, usually proteins. aids-resistant individuals do not possess functional docking sites for hiv on their cells because of a mutation in these docking sites. this makes them immune to hiv. it can be

we will never understand eukaryotic evolution. for a long time, it was thought that cell size was the simplest way to distinguish prokaryotes from eukaryotes, with prokaryotic cells being very small and eukaryotic cells much larger. this is no longer true; some recently discovered marine bacteria are as large as some eukaryotic cells. what most distinguishes eukarya and prokaryotic cells is their internal structure and/or the number of genes they harbor. for example, baker s yeast, a very simple, unicellular eukaryote, carries 6,000 genes. this number is not much higher than the number of genes carried by some prokaryotes, but nonetheless, its structure makes yeast a true eukaryote. more complex, multicellular eukaryotes have more genes. for example, fruit flies carry 16,000 genes, while h

ulum, the existence of a membranous nucleus where eukaryotic dna is confined, and the existence of small membrane-bound bodies, such as mitochondria. not shown are chromosomes, the complex rodlike structures that contain eukaryotic dna and histone proteins mentioned above, and chloroplasts, which exist only in plant cells. the same figure shows that a prokaryotic cell has none of this complicated internal structure. let us analyze this eukaryotic internal structure component by component. the golgi apparatus, the nuclear envelope (which houses the cell s dna in the form of chromosomes, and the endoplasmic reticulum are part of a vast internal membrane system involved in the trafficking of metabolites, the export of rna molecules out of the nucleus, and protein synthesis. the origin, as wel

ed in the trafficking of metabolites, the export of rna molecules out of the nucleus, and protein synthesis. the origin, as well as the genetics, of this membrane system and its evolution are not understood but are being investigated. nonetheless, scientists recognize their ignorance in this area and make few claims regarding the evolution of the eukaryotic membrane system. the cytoskeleton is an internal protein scaffold that gives cells their shape and allows crawling movements on solid surfaces. for a long time it was thought that prokaryotes contained nothing coming close to a cytoskeleton. however, recent discoveries show that prokaryotes contain genes that are homologous to eukaryotic cytoskeleton genes. the function of these genes in prokaryotes is to produce proteins that also main

ot make recourse to a perfect designer. this also explains why the enemies of evolutionary theory call it an ideology. in dooley s words again: a more bewildering and disturbing trend, however, is the tendency of evolution s opponents to attack darwinism as an ideology rather than a scientific theory, and one that is simultaneously ruthlessly amoral and that worships progress [one notices here an internal contradiction regarding progress] in his book defeating darwinism by opening minds, phillip e. johnson [law professor at the university of california berkeley] insists that darwinism is antithetical to christianity because it teaches that human beings did not fall from perfection to sin but evolved from savagery to civilization. the vision of progress he asserts, and even the language of

pt the findings of physical science pointing to an old earth but argue that the creator made a young earth look old. and finally, some id supporters those we call neocreationists accept the scientific fact that earth is old but reject evolution, save some minor evolutionary changes that they wrongly qualify as mere adaptation. modern creationism might, then, eventually self-destruct thanks to its internal tensions. but this is not something we should count on. rather, the cure is education provided within the tried and true framework of solid science. several web sites listed in further readings give good advice on how evolutionary thinking can be taught in the classroom. the scientific method has worked very successfully for many decades and has resulted in countless groundbreaking scient

MACNULTY W KIRK KABBALAH AND FREEMASONRY

t that by labor in the first degree the apprentice is expected to do five things (1) discipline himself and hold his interior experience close (2) identify and take control of his capacities for passion and analysis (3) ensure that it is his self and not his ego that determines what is admitted into his consciousness (4) practice the cardinal virtues; doing so will produce a life with the sort of internal stability which is required for further advancement. lastly (5, it seems to me that the fundamental objective of labor in the apprentice degree is placing the inner guard under the command of the junior warden; i.e. the individuation of the self in the sense that the term is used in jungian psychology. on the right side of the tree we see the "rough ashlar" which is one of the immovable j

t. the squares, levels, and plumbs used by the early operative masons were often made of wood; and when used on stones they gradually wore away and became unreliable. a perfect ashlar was kept on the building site so that these tools could be recalibrated as necessary. masonically, we are told that we have such a standard in the middle chamber of our soul; it sounds to me like our conscience, the internal standard, provided by the deity, by which we define and calibrate our morality. in figure 15 i have placed the two pillars, with their terrestrial and celestial spheres and their archival records, in the side triads which kabbalah associates with the active and passive intellectual and emotional complexes. now, it is generally acknowledged that emotional and intellectual material in our u

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

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

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

the purification of the body from their evil influences. so literally did the early christians interpret their scriptures that they preserved the bodies of their dead by pickling them in salt water, so that on the day of resurrection the spirit of the dead might reenter a complete and perfectly preserved body. believing that the incisions necessary to the embalming process and the removal of the internal organs would prevent the return of the spirit to its body, the christians buried their dead without resorting to the more elaborate mummification methods employed by the egyptian morticians. in his work on egyptian magic, s.s.d.d. hazards the following speculation concerning the esoteric purposes behind the practice of mummification "there is every reason to suppose" he says "that only th

the second after his fall, in pollution and perdition: and the third in his rising from the fall, or on the way of regeneration, in sanctification and tendency to his last perfection" the student of orientalism will immediately recognize in the symbols upon the figures the hindu chakras, or centers of spiritual force, the various motions and aspects of which reveal the condition of the disciple's internal divine nature. p. 76 to the creative word. by the word of god the material universe was fabricated, and the seven creative powers, or vowel sounds--which had been brought into existence by the speaking of the word--became the seven elohim or deities by whose power and ministration the lower world was organized. occasionally the deity is symbolized by an eye, an ear, a nose, or a mouth. by

e patient was subjected to the influence of a talisman composed of the metal corresponding to some planet having an antipathy to mars. this influence would then offset the mars energy and thus aid in restoring normality. the fourth method was by the aid of herbs and simples. while they used metal talismans, the majority of the ancient physicians did not approve of mineral medicine in any form for internal use. herbs were their favorite remedies. like the metals, each herb was assigned to one of the planets. having diagnosed by the stars the sickness and its cause, the doctors then administered the herbal antidote. the fifth method of healing disease was by prayer. all ancient peoples believed in the compassionate intercession of the deity for the alleviation of human suffering. paracelsus

rituality, and the golden plates laid over the shittim-wood were emblems of the spiritual nature which glorifies the human nature symbolized by the wood. mystics have taught that man's physical body is surrounded by a series of invisible bodies of diverse colors and great splendor. in the majority of people the spiritual nature is concealed and imprisoned in the material nature, but in a few this internal constitution has been objectified and the spiritual nature is outside, so that it surrounds man's personality with a great radiance. silver, used as the capitals for the pillars, has its reference to the moon, which was sacred to the jews and the egyptians alike. the priests held secret ritualistic ceremonies at the time of the new and the full moon, both of which periods were sacred to j

most important contribution to rosicrucian literature. john heydon was probably related to sir christopher heydon "a seraphically illuminated rosie crucian" whom the late f. leigh gardner, hon. secretary sec. ros. in anglia, believes to have been the source of his rosicrucian knowledge. in his bibliotheca rosicruciana he makes the following statement concerning john heydon "on the whole, from the internal evidence of his writings, he appears to have gone through the lower grade of the r. c. order and to have given out much of this to the world" john heydon traveled extensively, visiting arabia, egypt, persia, and various parts of europe, as related in a biographical introduction to his work, the wise-mans crown, set with angels, planets, metals, etc, or the glory of the rosie cross--a work

-19. figure 12 is called a mirror of astrological aspects. below it is an astrologer's wheel. figure 13 is similar to figure 12. figure 14 is a secret alchemical formula. the words around the circle read: out of one in all is all. figure 15 is an unsatisfactory attempt to show the comparative sizes of the suns and planets and their distances from each other. figure 16 is the solar system with its internal and spiritual heavens. a b is the solar system; c is the sphere of fixed stars; d, e, f, g are the systems of the spiritual worlds; h is the throne of the living god; j, k, l, m, and n are the great beyond, unmeasurable. figure 17 shows the creation of the solar system out of the ring of the divine eternity. the four a's are the abyss, b is the first revelation of god out of the abyss, an

MEANING OF MASONRY

throw out hints and suggestions that might lead those capable of discerning its deeper purpose and symbolism into of still deeper initiations than the merely superficial ones enacted in our lodges. for, as on the external side of the order we may be called to occupy positions of honour and office in the provincial grand lodge, or may enter other masonic grades outside the craft, so also upon its internal side there are eminences to which we may be called that, whilst offering us no social distinction and no visible advancement, are yet really the true prizes, the most valuable attainments, of masonic desire. to this goal all may attain who truly seek to do so and who prepare the way for themselves by appropriating the truths lying beneath the superficial allegory an d the symbolic veils o

n into a state of self-satisfaction with its social privileges and the agreeableness of friendly intercourse among its members; to prevent its making its claims to being a system of knowledge and science as perfunctory and little onerous as possible, the improvement i have spoken of must be attended (and i believe is destined to be attended) by an awakening to the deep significance of the craft's internal purposes. and since i have referred to what i have termed the" rough- ashlar" conception of that purpose you have the right to ask me now to state that loftier conception which may be regarded, in comparison, as the" perfect cube" the answer to this enquiry i shall not attempt to state in so many words. i invite you to regard this whole lecture as an indication of what as a that answer mu

MICHAEL FORD WITCHMOON

g energies which are qlipothic in nature and/or origin. the kabbalah defines the qlipoth as unbalanced or negative energies which exist beyond the sphere of da ath, which is dual in it's qualities. da ath is often represented as a power zone of wisdom, the hidden knowledge. one may ask, what is the key? the key is the subconscious, the dark matter of the brain. vampyrism is also the will-directed internal focus of exploring the immortal aspects of the vampyre in shadow and dream form. it is a process of sinister or left-handed alchemy, being the adversarial path of luciferian self-development. elementals are different from spirits in that they will often take the form of desires and what we call atavisms, they take the form of urges within the psyche and rarely can be 18 18 made to assume

witch blood? there has been quite a lot mentioned in the area of witch blood and the like. what actually is witch blood and is such a hereditary title? witch blood can be described as the essence of the gnosis, but a step beyond this mental aspect. gnosis is defined as an extension of magickal trance, from which the mind stops all mental communication. your mind becomes sharp and singled into one internal concept of action. this is called by buddhists as samadhi, the state of mental in-between thinking which allows the subject to be united with the larger picture. gnosis is the state of magickal fountains of energy, all of this exists in the inner core of your very being. 39 39 witch blood is a state of gnosis but so interlocked with the subconscious that it stays with you throughout your

the strength of magick and witchcraft, to change his/her surroundings according to the desire held. without the will magick is not and holds no power. focus and belief issue forth an independent view and strength which none can touch. the astral sabbat for instance is unobtainable for those without the desire to journey to it, to become with the spirits of the dead. the will is the direction and internal focus which guides him/her through their life. the true will or knowledge and conversation of the holy guardian angel implies knowing the essence of thyself and the direction it should lead one in life. to dare to dare is to test the methods of sorcery, to push the self to the limits both mentally and physically. this is the essence of knowledge and the building of individual strength. to

octinimos/baphomet is the result of the self-alchemical union of the fallen seraph 87 87 samael and the queen of the night, lilith. the witches sabbat goat is the gateway towards the mysteries unspoken, whispered against the sun in the land of khem. the essence of the 8-pointed witches sabbat star the luciferian path of transformative magick the great work is the path of self-knowledge, power and internal development. the very essence of magick, to ascend. the ambivalent path of high magick is but the gateway toward high sorcery, self-realization, development and control. the path or 8 points of the luciferian path are as follows maps of self-attainment. one: by self-purification let the body be cleaned of impurities. fasting, abstinence and the disciplines of self-control for a period of

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

s deny the possibility ofthe existence of a white, blue-eyed race in south america. but, in 1997 a cliff-top tomb wasdiscovered in the cloud forest, bearing the typical red coloring and zigzag frieze of thechachapoya. a peruvian archaeologist, sonia guilles, subsequently studied the tomb. over200 mummified bodies were found, bearing faces stitched onto the cloth. like egyptianmummies these had no internal organs and were embalmed, helping to preserve them fromthe high humidity of the cloud forest. the average height of the adult bodies was estimatedto be 5 foot 10 inches, making them quite tall for ancient man (from the website: http//members.aol.com/jimb3d/myth/atlantis.html )william the conqueror/medieval britain(this is one of the most interesting periods of history to study) william br

in jfk's assassination, oswald was duteous to the vices of his mistress, the treasonousmasons in the f.b.i, an organization which destroyed his last communication to it and ordered himto the theater where he was arrested.a masonic conspiracy provides historical precedents for the assassination, provides an existingorganizational structure capable of covering-up the crime, explains the absence of internal records,and provides many potential motives. the bigger issue, one that must still be answered, was asked inan american anti-masonic pamphlet published in 1829 and holds true for today: ought a secret society exist amongst us whose members can commit murder and yet escape punish-ment? masons ha ve done this, and their brethren. are sworn to protect them. fellow citizens,are men bound by s

an becomes a consultant for the cia relative toprojects concerning behavior modification and mind control. bryan later begins a hypnotherapy practicein hollywood, the american institute of hypnosis, which was functional in the mid 1970's. bryanwas believed by some to be one of the programmers in the famous candy jones case. 1950 attempted assassination of truman by puerto rican nationalists. 1950 internal security act of 1950. 1950 hearings are heard relative to placing the united states under a one world government by adop-tion of a world government constitution. the age of nations must end and the era of humanitybegin. 1950 the u.s. navy sprays a cloud of bacteria over san francisco in a biological warfare experimentconducted on the american public. many residents came down with a pneumo

et acquisition of atom bomb. 1950 tb death rate down to 50:100,000 1950 einstein general field theory (attempt to expand relativity. 1950 introduction of anti-histamines as popular cold remedy. 1950 plutonium first separated from pitch blend concentrates. 1950 britain officially recognizes israel. u.s. recognizes vietnam, saigon government. 1950 truman instructs aec to develop hydrogen bomb. 1950 internal security act of 1950 authorizes detention camps in u.s.1950 paul warburg declares before the u.s. senate we shall have world government whether you likeit or not, if not by consent by conquest. 1950 soviets add fluorides to water in prison system to maintain subservience in the inmate population,affect the central nervous system, and produce compliance with authority. 1951 north korean br

sa created with charter to prevent et information from public. 1958 delaney act on food additives enacted into law. 1958 beijing integrates external financial affairs with top british drug running firms in hong kond andmacao. 1958 bilderberger meeting in buxton, england. 1958 microchip released onto the market. 1958 russia launches first space satellites. 1958 united states establishes nasa, with internal provision that any sign of extraterrestrial life dis-covered will be suppressed. 1958 u.s. launches moon rocket, but never reaches destination. 1958 space probes reveal radiation belts around the earth. 1958 john birth society organized. 1958 nelson rockefeller elected governor of new york. 1958 time magazine reports that a harvard biochemist and his assistants had been working for 10year

zure disorders, mental retardation,and paralysis. many of the awards for pertussis vaccine deaths were initially (and wrongfully) misclas-sified as sudden death syndrome (sids. 1992 clinton administration legislation proposes a national police force. 1992 percentage of federal prisoners in for drug convictions is 60. 1992 discovery magazine (5/92) discusses the fact that disruption of the earth's internal dynamo andthe alteration of upper atmosphere magnetic belts (see haarp, 1994) can create a premature reversalof the magnetic poles, worsen the newly discovered wobble of the earth, and possibly create a totalpolar reversal or earth shift. during at least one reversal, magnetic north may have changed direction byas much as 4 to 8 degrees in a single day. 1992 u.s. cost for drug offender in

MICHAEL W FORD THE VAMPIRE GATE

ng in like a chariot the youngest lilith, the wife of asmodai/asmodeus. she is dark, middle eastern woman to the waist, and a man below it, and she appears as though dragging down, with her hands, figures of souls into hell. the three evil forces before samael qematiel, whose form is that of a vast blackheaded dragon-serpent and he has sorcerous knowledge and power over the force of kether of the internal and averse sephiroth. belial, a black, bloated man-dragon who spits flies. he who denies god and cares for power and freedom; and he that knows the force of the averse chokmah. othiel or gothiel, a black bloated man-insect horrible of aspect; he has the power averse binah. samael the black. all of these are of gigantic stature and terrible aspect. dragon like ahriman or tiamat. hungering

MICHAEL WYNN THE SOUL TRAVELERS

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

s, discovery channel specials, and everything in between. but there is something missing from this explanation. the gapping hole in this reasoning comes from the incredible consistencies woven into man s many creation stories. these consistencies are so numerous and remarkable that they invite the curious mind to explore them if for no other reason than to explain the similarities away. since the internal conflict in the hearts and minds of man can be symbolized by any implements, and since each mythology is retold in a way peculiar to that civilization, it s curious that ancient man would still tell a collective story regarding creation and history. the most well-known and prototypical of these creation stories comes from the bible. in the first book of the bible, god creates the universe

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

MOODY RAYMOND A LIFE AFTER LIFE

cts seem to take more pleasant musical form. for example, a man who was revived after having been pronounce dead on arrival at the hospital recounts that during his death experience, i would hear what seemed to be bells tingling, a long way off, as if drifting through the wind. they sounded like japanese wind bells. that was the only sound i could hear at times. a young woman who nearly died from internal bleeding associated with a blood clotting disorder says that at the moment she collapsed "i began to hear music of some sort, a majestic, really beautiful sort of music- the dark tunnel often concurrently with the occurrence of the noise, people have the sensation of being pulled very rapidly through a dark space of some kin many different words are used to describe t space. i have heard

bout a week, and during that time all of a sudden i just escaped into this dark void. it seemed that i stayed there for a long time just floating and tumbling through space. i was so taken up with this void that i just didn't think of anything else. before the time of his experience, which took place when he was a child, one man had had a fear of the dark. yet, when his heart stopped beating from internal injuries incurred in a bicycle accident, i had the feeling that i was moving through a deep, very dark valley. the darkness was so deep and impenetrable that i could see absolutely nothing but this was the most wonderful, worry free experience you can imagine. in another case, a woman had had peritonitis, and relates, my doctor had already called my brother and sister in to see me for the

MORALS AND DOGMA

t ever lived, if assembled in one conclave like the cardinals, could not gain a right to compel a single human being to believe in the hindu cosmogony. no man or body of men _can_ be infallible, and authorized to decide what other men shall believe, as to any tenet of faith. except to those who first receive it, every religion and the truth of all inspired writings depend on _human_ testimony and internal evidences, to be judged of by reason and the wise analogies of faith. each man must necessarily have the right to judge of their truth for himself; because no one man can have any higher or better right to judge than another of equal information and intelligence. domitian claimed to be the lord god; and statues and images of him, in silver and gold, were found throughout the known world

ing but by report and hearsay. far hence, ye profane! is the prohibition from all holy mysteries" clemens, bishop of alexandria, born about a.d. 191, says, in his _stromata, that he cannot explain the mysteries, because he should thereby, according to the old proverb, put a sword into the hands of a child. he frequently compares the discipline of the secret with the heathen mysteries, as to their internal and recondite wisdom. whenever the early christians happened to be in company with strangers, more properly termed _the profane, they never spoke of their sacraments, but indicated to one another what they meant by means of symbols and secret watchwords, disguisedly, and as by direct communication of mind with mind, and by enigmas. origen, born a.d. 134 or 135, answering celsus, who had o

er, brass, and iron. in the lapse of those ages, the sacred tradition followed various courses among each of the most ancient nations; and from its original source, as from a common centre, its various streams flowed downward; some diffusing through favored regions of the world fertility and life; but others soon losing themselves, and being dried up in the sterile sands of human error. after the internal and divine word originally communicated by god to man, had become obscured; after man's connection with his creator had been broken, even outward language necessarily fell into disorder and confusion. the simple and divine truth was overlaid with various and sensual fictions, buried under illusive symbols, and at last perverted into horrible phantoms. for in the progress of idolatry it ne

f proclus and hegel-"the _to--that which has no outward and positive existence" most of the so-called ideas or definitions of the "absolute" are only a collection of negations; from which, as they affirm nothing, nothing is learned. god was first recognized in the heavenly bodies and in the elements. when man's consciousness of his own intellectuality was matured, and he became convinced that the internal faculty of thought was something more subtle than even the most subtle elements, he transferred that new conception to the object of his worship, and deified a mental principle instead of a physical one. he in every case makes god after his own image; for do what we will, the highest efforts of human thought can conceive nothing higher than the supremacy of intellect; and so he ever comes

ancients adored as supreme cause and god of gods. anchises, in the neid, taught neas this doctrine of pythagoras, learned by him from his masters, the egyptians, in regard to the soul and intelligence of the universe, from which _our_ souls and intelligences, as well as our life and that of the animals, emanate, heaven, earth, the sea, the moon and the stars, he said, are moved by a principle of internal life which perpetuates their existence; a great intelligent soul, that penetrates every part of the vast body of the universe, and, mingling with everything, agitates it by an eternal movement. it is the source of life in all living things. the force which animates all, emanates from the eternal fire that burns in heaven. in the georgics, virgil repeats the same doctrine; and that, at the

he series of efficient causes resolves itself into the final cause. that which moves, itself _un_moved, can only be the immobility of thought or form. god is both formal, efficient, and final cause; the one form comprising all forms, the one good including all good, the goal of the longing of the university, moving the world as the object of love or rational desire moves the individual. he is the internal or self-realized final cause, having no end beyond himself. he is no moral agent; for if he were, he would be but an instrument for producing something still higher and greater. one sort of act only, activity of mind or thought, can be assigned to him who is at once all act yet all repose. what we call our highest pleasure, which distinguishes wakefulness and sensation, and which gives a

not always followed by happiness, nor evil ones by misery. though often this fact is more apparent than real; though virtue, a war against the passions, full of dignity but full of sorrow and pain, has the latter as its condition, yet the pains that follow vice are greater; and virtue conduces most to health, strength, and long life--though the peaceful conscience that accompanies virtue creates internal happiness; though public opinion generally decides correctly on men's characters, and rewards virtue with esteem and consideration, and vice with contempt and infamy; and though, after all, justice reigns in the world, and the surest road to happiness is still that of virtue, yet there are exceptions. virtue is not always rewarded, nor vice punished, in this life. the data of this problem

es enough of pain for man, to afford him occasions for resignation and courage. whatever is favorable to virtue, whatever gives the moral liberty more energy, whatever can serve the greater moral development of the human race, is good. suffering is not the worst condition of man on earth. the worst condition is the moral brutalization which the absence of physical evil would engender. external or internal physical evil connects itself with the object of existence, which is to accomplish the moral law here below, whatever the consequences, with the firm hope that virtue unfortunate will not fail to be rewarded in another life. the moral law has its sanction and its reason in itself. it owes nothing to that law of merit and demerit that accompanies it, but is not its basis. but, though the p

MOTTA MARCELO THE COMMENTARIES OF AL

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

ented to them--it required only a slight effort of imagination to think of this council as in debate; i could picture to myself some tactically brilliant proposal being vetoed by the quartermaster-general. it was only one step to dramatize the scene, and it flashed upon me in a moment that here was the explanation of 'double personality: that illusion was no more than a natural personification of internal conflict, just as the savage attributes consciousness to trees and rocks. example no. 2: while at montauk i had put my sleeping bag to dry in the sun. when i went to take it in, i remarked, laughingly "your bed-time, master bag" as if it were a small boy and i its nurse. this was entirely frivolous, but the thought flashed into my mind that after all the bag was in one sense a part of mys

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

f life. wine and strange drugs do not harm people who are doing their will; they only poison people who are cancerous with original sin. truth is so terrible to these detestable mockeries of humanity that the thought of self is a realization of hell. therefore they fly to drink and drugs as to an anaesthetic in the surgical operation of introspection. the craving for these things is caused by the internal misery which their use reveals to the slave-souls. if you are really free, you can take cocaine as simply as salt-water taffy. there is no better rough test of a soul than its attitude to drugs. if a man is simple, fearless, eager, he is all right; he will not become a slave. if he is afraid, he is already a slave. let the whole world take opium, hashish, and the rest; those who are liabl

ydrogen and chlorine rush passionately to embrace each other in monogamic madness! there is no 'good' or 'bad' in the matter; it is the enthusiastic energy of union, as betokened by the disengagement of heat, light, electricity, or music, and the stability of the resulting compound, that sanctifies the act. note also that the utmost external joy in any phenomenon is surpassed a millionfold by the internal joy of the realization that self-fulfilment in the sensible world is but a symbol of the universal sublimity of the formula 'love under will. the last two sentences demand careful attention. there is an apparent contradiction with verses 59, 60. we must seek reconcilement in this way: do not imagine that any king can die (v. 21) or be hurt (v.59: strife between kings can therefore be noth

give rules for producing a 'genius' to order, a genius in this sense being one who has the idea, and is fortified with power to enflame the enthusiasm of the crowd, with wit to know, and initiative to seize, the psychological moment. but one can specify certain conditions, incompatible with the manifestation of this spontaneity; and the first of these is evidently absolute freedom from obstacles, internal or external, to the idea of the 'genius. it is clear that a woman cannot love naturally, freely, wholesomely, if she is bound to contaminate the purity of her impulse with thoughts of her social, economical, and spiritual status. when such things restrain her, love may conquer, as often enough it does; but the beauty engendered is usually stunted or wried, assuming a tragic or cynic mask

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

r sovereign authorities that essentially derived from the church and the ecclesiastical orders, among which the templar quarter figures prominently, especially with regard to jurisdictions where trades were exercised in franchise. these francs metiers, escaping royal or sovereign tutelage, did have their own rules and rites however, and we know they even served as models for the sworn trades. the internal organization is thus equally valid for both kinds of trade associations. according to boileau's book, trade taken in its entirety is based on a fundamental division made up of three classes: apprentices, valets (the term journeymen later replaced this, and masters. the length of apprenticeship varies from two to twelve years, depending on the trade. once his time of apprenticeship had end

all local laws and statutes, royal edicts, and municipal regulations concerning conscript labor or any other obligatory imposition for all the land's inhabitants" these popes ensured that members of the corporations had the right to set their own salaries and to regulate exclusively, within 214 from the art of building to the art of thinking their general chapters "all matters pertaining to their internal governance" it was forbidden for "any artist who had not been accepted into the association to establish any competitive endeavor at the expense of the association and for any sovereign to support his subjects in such a rebellion against the church" finally, all were expressly enjoined "to respect these credentials and to obey these commands, under pain of excommunication" the pontiffs si

the* the agla, an association of book craftsmen, is another example of a sixteenth-century esoteric society whose influence on the creation of modern freemasonry is less obvious but no less significant. the collective "glyph" of this vast organization was the number 4, which figured in the personal mark of every master of this brotherhood, frequently drawn atop a secondary figure representing an internal group to which the signatory belonged. for example, a hexagram "solomon's seal" the planetary sign of saturn, or the monogram of mary designated a group concerned with alchemy and hermetic studies, whereas the heart, such as the one found on playing cards, indicated a branch in which mysticism, particularly that of the kabbalah, was studied and practiced. see amberlain, le martinisme (par

ONYX TABLET OF SET

y private persons. upon the dissolution or winding up of the corporation, its assets, remaining after payment or provision for payment, of all debts and liabilities of this corporation shall be distributed to a nonprofit fund, foundation, or corporation which is organized and operated exclusively for religious purposes and which has established its tax exempt status under section 501(c)(3) of the internal revenue code. viii. any action required or permitted to be taken by the board of directors under any provision of law may be taken without a meeting, if all members of the board shall individually or collectively consent in writing to such action. such written consent or consents shall be filed with the minutes of the proceedings of the board. such action by written consent shall have the

irman, and the executive director by those council members individually. section 13.02. as used in these by-laws, the notation" following an initiatory degree means "this or any higher degree" section 13.03. all degrees of membership and all offices within the priesthood and temple of set may be held by persons of either sex. use of masculine pronouns in these by-laws is for simplicity only. u.s. internal revenue service federal tax exemption department of the treasury internal revenue service washington, d.c. 20224 date: june 16, 1976 in reply refer to: e:eo:t:r:2-6 temple of set p.o. box 243 santa barbara, california 93102 employer identification number: 95-2975252 key district: 94 accounting period ending: october form 990 required: no dear applicant: based on information supplied, and

f set p.o. box 243 santa barbara, california 93102 employer identification number: 95-2975252 key district: 94 accounting period ending: october form 990 required: no dear applicant: based on information supplied, and assuming your operations will be as stated in your application for recognition of exemption, we have determined you are exempt from federal income tax under section 501(c)(3) of the internal revenue code. we have further determined you are not a private foundation within the meaning of section 509(a) of the code, because you are an organization described in section 509(a)(1) and 170(b)(1)(a)(i. onyx tablet: ot.o.usex temple of set author: date: june 16, 1976 ce revision: html revision: august 8, 1999 ce you are not liable for social security (fica) taxes unless you file a wai

our present or proposed activities are unrelated trade or business as defined in section 513 of the code. you need an employer identification number even if you have no employees. if an employer identification number was not entered on your application, a number will be assigned to you and you will be advised of it. please use that number on all returns you file and in all correspondence with the internal revenue service. we are informing your key district director of this action. because this letter could help resolve any questions about your exempt status and your foundation status, please keep it in your permanent records. thank you for your cooperation. sincerely yours /s/ milton cerny milton cerny chief, ruling section 2 exempt organizations branch technical branch california state fr

be admitted to activities of a pylon, the only exception being that prospective members may be admitted to nonceremonial- working meetings by advance permission of the pylon sentinel. hp 3.6. a pylon may use the name of the temple of set as part of its name. it may determine the scope and frequency of its meetings, ask reasonable donations to defray the costs of its activities, and establish its internal form of organization. a current statement of each pylon's financial/donations policies must be on file with the high priest at all times, and such policies are subject to his approval. hp 3.7. no pylon may incur indebtedness in the name of the temple of set. any property or ritual implement donated to a pylon will not be recognized as pylon property unless a written description of the ite

agined. it may be subject to being worked with temple protocol. it may not. but it is much easier to focus on the bad behavior of another than to do one's own work. self- change is very, very hard, and the world keeps us from doing it by insisting that we must view others as heroes, villains and fools. once others become our main interest we have already opted out of our work, and then because of internal conflict leave. watch yourself for this with burning intent. thirdly, a person begins to project evil on his mentor. now usually dr. aquino or i fulfill this role, but one of the better aspects of working ii is that now more order grand masters may likewise be targets. this is a an all-too-human part of initiation: you have changed, bettered yourself according to your will and suddenly th

ell. understanding that these weaknesses are in each candidate (through no fault of their own- it's like mercury in tuna-fish, reminds us what to push against. a methodology for work you should not discuss this methodology with non iii. knowing the external characteristics of an adept, and the inner virtues we wish to inspire, the job of the initiator is to apply outside pressure hat will aid the internal procedures of the seeker. there seem to be four steps to take the candidates through. knowing how much time to spend on each of the phases is the personal art of the priest. some candidates may need a single letter or phone call for a phase, others may spend two years just getting one of these licked. i will discuss the four phases, and offer some helpful hints. remember these are only gu

ir gratitude for having their eyes opened. the function of a priest the job of the iv is to make sure that potential candidates are able to handle basic administration by the time of their recognition. priests are not recognized for their ability to publish a newsletter, run a pylon, or handle difficult personal interrelationships, but they will need to do these things when they have produced the internal change that makes them resonant with set. the reason iv task candidates for the iii is not to reward them later with a medallion, but to insure that they have a minimal set of abilities. do they know enough to copy bad "screwy" letters? do they know a little bit about when to intervene and when to back away from another's process? do they know enough to encourage certain people to write f

PATH OF INITIATION

s of the unseen world; the "petition" at the hollow hill or the faery mound, a stage by which the limitations of the human being are defined through perception and understanding, and the "leap of faith" or the "longing for the beyond" is felt and expressed, from human to what is beyond human; this is the earth or land experience. 2. the 'year and a day' period (or a set period of a fixed time) of internal growth, or the "spiritual hermitage, or the trial-time; also, at times, instruction by otherworldly beings or their representatives; this is the station of the circling airs, that communicate knowledge. 3. the descent into the cavern of the black water and the two torches, or the initiatory chamber below (the chamber or cavern of enody or zerinthia) to the source, or to the presence of th

e aware of their answer- this is why trance techniques and other consciousnessalteration methods are taught at this time. after that point, everything that happens to the initiate is in reality an answer from the otherworld, and this is what the initiate comes to understand, eventually. after these five stages are achieved, the witch or initiate's "fate" is transformed; altered into a new path of internal growth that causes a unknowable route into a new condition, beyond this life (and beyond the death of the candidate. the route of this new condition is the third road to elfland, the destination is mastery, the faery/fetch metamorphosis or the deathless transformation into the ranks of the hidden company, or the grand array. during the remains of an initiate's life, the affects of these f

e term "magic" expresses. knowledge and real wisdom, direct experience of the unseen world, and the ability to "reach into" the self, or the depths, to directly experience and mediate extra-sensory reality, causes what seem to be like "powers" or abilities to understand and influence some events in life. but this is only a tiny matter of a greater growth. the five-fold initiatory pattern leads to internal transformation, a "road change" from the straight road of the common person, moving slowly through fated time, onto the crooked path, or the third hidden road, which is the attainment of a "second destiny" of types. it's very subtle, and does not happen overnight. this pattern is embedded in the workings of the cosmos itself; we can see it in ourselves and in nature- the acorn, pulled by

how fate calls all things to initiation and transformation, eventually, and without exception. this entire pattern can be realized through working groups that have the means and understanding to really bring about these five transformations, but at heart, all of these transformations (and whatever symbols people use to represent them in the outer world) are not physical, blunt realities; they are internal, otherworldly mysteries that emerge through all things. they come from the unseen. a group is very unique and special indeed if it can really bring about these transformations in a systematic, direct way- most groups cannot, because 99% of people have not gone past the first one or two "steps" on the initiatory path. most people who call themselves occultists have not even gone past the f

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

about the world of atzilut. now, there are really two parts to the sefirah of keter. the external aspect of keter is desire, and its inner aspect is pleasure. in truth, these two aspects are inseparable from each other, for the one cannot be found without the other. furthermore, pleasure does not necessarily precede desire nor must desire precede pleasure. in any case, of the two, pleasure is the internal and desire is the external, simply because a desire is for the pleasure. therefore, even though desire may precede pleasure, nevertheless, it is only for the pleasure. we may therefore conclude that there is a desire and a pleasure for everything that exists and that pleasure is the internal of the two. it is the desire and pleasure for something that brings it into being and keeps it in

ent, but he then will be able to convey them and explain them to others. from the last level of the letters of his thoughts, the ideas will come into his speech to convey them to someone else. this is how names work in general. from the external name and description of chochmah of adam kadmon, the tangible light and revelation of chochmah of atzilut is revealed. it is from the "thickening" of the internal light that the vessels of that light come about. these vessels, in turn, become the "light" of the next level. so, as in the above example of a customer placing an order with a craftsman, from the internal letters of the seminal idea in the mind of the customer, come the letters of thought in the customer s mind, of the details of the object he wants. then, from those letters, come the le

g is to name it. when the craftsman understands what the customer wants, this becomes his inner desire and his thought, speech and action, until at the end of the process, he crafts the actual object. now, when the customer goes to the craftsman and tells him to make a "table, this is its external name. on the other hand, when the concept and description of the "table" is in his mind, this is its internal name. we see that there are internal names and external names. the source of the vessels from the above, we understood that the "vessels" come about from the "light. it would, therefore, seem that the source of the lights is higher than the source of the vessels. this is because the vessels come about from the "thickening" of the light. however, this is problematic. it is clearly observab

a"t and nehi"y also exist in zeir anpin (emotions. they correspond to the intellect of the emotions, the heartfelt emotions of the emotions, and the natural gut emotions of the emotions (an example of a natural external consequence of the emotions is that one may begin to hyperventilate as a result of strong emotions, etc) as mentioned earlier, each of these levels in turn, has three vessels: its internal vessel, its middle vessel and its outer vessel. now, even in regard to the "external vessels of nehi"y of zeir anpin, which corresponds to the arousal of an emotion as it is about to be expressed outwardly, it is stated "he and his organs are one. this is to say that even the external vessels of zeir anpin, are still completely unified with g-d himself, and are, therefore, unlimited. this

the tiny ray that passes through the pinhole, even though the ray is infinitesimal relative to the greatness of the sun and is not at all comparable to it. nonetheless, it is all there. not a single detail of the surface of the sun is missing. the birth of the emotions now, within zeir anpin there are different aspects and levels. for example, there is the external expression of the emotions, the internal felt emotions, and the intellect of the emotions, such as the fleeting thoughts of the heart. furthermore, there is how the emotions come out into speech or how the emotions relate inward, into thought. an example of the emotions relating inward is when one is worried. the heartfelt emotion of worry will bubble up from the level of emotions into his thoughts and he will think "man, am i n

emotions of the intellect or the intellect of the emotions. the level of yisrael in the intellect (chochmah, is called yisrael saba, whereas, the intellect of the emotions is called yisrael zuta. it must be noted that in contrast to the other aspects of the emotions, such as the actual physical response to the emotions, as in the release of adrenaline etc, this aspect of the emotions is the most internal. yaakov the second aspect of the emotions is called yaakov. as is known each of the forefathers represents one of the sefirot of zeir anpin: 1. avraham represents chesed as stated "chesed to avraham. 2. yitzchak represents gevurah as in the verse "the fear of yitzchak. 3. yaakov represents tiferet as in the verse "yaakov was a pure man who dwelt in tents that is, between the tent of avrah

tion that exists between the sefirot of the middle line is that the intensity of tiferet (compassion) is directly determined by the intensity of daat (mental connection. for example, a child, who s da at (attention span and mental connection) is short, will not tend to be very compassionate. because he does not have a strong mental bond, he cannot have a strong emotional bond. this is because the internal mental connection of da at shines forth into the heartfelt connection of tiferet of the heart. the main point, is that the light of the middle line does not diminish from the beginning of the process to the end. on the contrary, according to the mental connection (da at, will be the heartfelt connection of tiferet. this is not true of the right and left lines, in which the light diminishe

d left lines. about this external aspect of yaakov it states that the angel of esav "hit him on his thigh" thus dislocating his hip and causing him to limp. a person who limps cannot walk straight. this is to say that the external gut emotions can become separated from the original intellect and reasoning. this may occur in the external aspect as they stem from chesed and gevurah, rather than the internal aspect in which they are connected to da at. they can therefore become separated from the original intellect and reasoning. yosef the next aspect of zeir anpin to be understood is the aspect of yosef (yesod. as is known, yosef is called yosef hatzaddik (joseph the righteous. likewise, the sefirah of yesod is called tzaddik (righteous) as in the verse "tzaddik yesod olam "the righteous is

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 2

of the subject, at its very source, from where the drops of insight bubble forth. in contrast, one who has not studied and analyzed medicine deeply will never have a flash of insight into the field of medicine. if he thinks he does, he is merely having delusional imaginations. now, the contemplation of iyun constitutes keeping one s mind on the concept and greatly analyzing both its external and internal aspects, with the specific intent of arriving at its inner, essential core. in the above mentioned example of observing an object, this would constitute the close scrutiny of the object in a way of thorough examination. besides being called iyun, this kind of contemplation and meditation is also called hitbonenut. the word hitbonenut is spelled with two n s. it would have been no less gra

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

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

t is intrinsic, while israel fs holiness is [not intrinsic, but rather] derived from none other than him [this verse continues] g cand there is no rock like our g-d. h our sages interpreted this to mean gthere is no artist like our g-d. h6 the word for grock h (tzur) is cognate to the word for gartist h (tzayar. for someone who draws a picture [of a person] on paper cannot [at the same time] draw internal organs, such as the stomach, intestines, heart, liver, or spleen, while g-d does not only this but draws the form of another [person] inside the abdominal cavity, i.e, the embryo inside its mother fs womb. and inside the embryo are more internal organs as well as its spirit. this is the meaning of the verse, ghe forms the spirit of man within him, h implying that the more the embryo devel

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

abba himself. as will be developed further, the forefathers f achieved only a superficial consciousness of g-d relative to what moses achieved. this is because the forefathers perceived g-d as he is revealed in the world, which is only a superficial revelation compared with the way g-d is revealed in the torah, which is what moses apprehended. notwithstanding [moses personified] the back of [the internal aspects of] abba, inasmuch as all [aspects of abba and ima] that enter inside z feir anpin are their backs, and the [way the supernal partzufim] conduct weekday affairs is only derived from their backs. g-d runs the world (during the workweek) by infusing the seminal divine consciousness of abba, through its development in ima, into the source of human consciousness, z feir anpin. as we h

n enter z feir anpin is its netzach and hod, as we have explained previously. about this, it is said, gand spread over us the shelter of your peace, h2 referring to the shelter of solomon. the word for gpeace h (shalom) is closely related to the name solomon (shelomo. this refers to the fact that when netzach and hod of ima enter z feir anpin, z feir anpin fs intellect matures and this quiets the internal strife going on inside us. the mentality of ima (i.e, ima itself, that cannot enter z feir anpin) ghovers h over us, acting as an inspiration, protecting us. in any case, the union of the two cherubs signifies the union of z feir anpin and nukva, who, when united, resemble the constant union of abba and ima. 1 chagigah 13b; sukah 5ab. 2 liturgy, second blessed after the recitation of the

s of the 72-name is 400. the normal numerical value of yud is 10. each yud is thus taken to signify the array of ten sefirot, which subdivides via inter-inclusion into 100 sub-sefirot. if we add 4 for the four yud fs themselves, we reach the numerical value of the word for gholy h [kodesh, as we have explained elsewhere. 400+ 4= 404. kodesh: kuf-dalet-shin= 100+ 4+ 300= 404. the light of the four internal mentalities of abba [that cannot be contained with z feir anpin] pierces outward [at the level of] the forehead of z feir anpin, specifically, from the two sides of the forehead adjacent to the ears. the [transcendent] radiance of chochmah of abba and the states of chesed within da fat of abba issues from the [right] side. the [transcendent] radiance of binah and the states of gevurah wit

such animals have to be properly slaughtered according to jewish law. assuming nothing went awry with the slaughtering, the animal is then inspected to see if there are any signs of fatal lesions on the lungs or other conditions that would indicate that it was on its way to die anyway, before it was slaughtered. if this is the case, it is considered gunfit h (treif, literally gtorn, h since such internal injuries usually result from the animal having been gtorn h by some animal of prey. the torah prescribes that such carrion be given to the dogs, since, although it may not be eaten, benefit may still be derived from it. the gfit h individual referred to here is one who eats in order to serve g-d; if he does, the energy (and mass) he derives from eating the food is elevated into holiness

abbi shimon bar yochai] said that the etrog corresponds to the heart, while malchut is the lowest sefirah. the heart is generally associated with tiferet, not malchut. and when we explain, as we will later, please g-d, that [the etrog] manifests the crown [of yesod, this will give rise to the question of what connection is there between the crown [of yesod] with the heart? the later is one of the internal organs, while the former is one of the external organs. finally: the hadasim correspond to the eyes, so why are there three of them? there are only two eyes, not three. the arizal on parashat emor (3) 521 to answer all this, you have first to understand the following. as you know, the sefirot are composed of their essence and their vessel, which [are like] a soul and a body. these gessenc

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

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

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

sed by the grossness of itssurrounding matter. yet the effect of this light is apparent to all according to the absence or presenceof the holy lux. all things in the world must flourish or wither, there can be no mediate state. fromexperience we know that within us there is a continual yearning of the soul, end by laying our handsupon our breasts we can feel our hearts, while they are fed from an internal fire or light, which isthat blessed and impregnated light from above. seek to obtain that divine lux which should warmour souls with love for god, for without this you cannot obtain the rich treasure of a truerosicrucian. we abstain from speaking further at present, but proceed in your continued search.conductor of n.:venerable 2nd ancient, will you give to us the password of this cardina

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

rible, as we shall see in the ritual, but the result itself was never doubtful. they saw, they heard, they handled the most abominable, most fantastic, most impossible things, we shall return to this subject in our fifteenth chapter; at the present moment we are concerned only with evocation of the dead. in the spring of the year 1854 i had undertaken a journey to london, that i might escape from internal disquietude and devote myself, without interruption, to science. i had letters of introduction to persons of eminence who were anxious for revelations from the supernatural world. i made the acquaintance of several and discovered in them, amidst much that was courteous, a depth of indifference or trifling. they asked me forthwith to work wonders, as if i were a charlatan, and i was somewh

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

m having been a great man. the resurrection of a dead person is the masterpiece of magnetism, because it needs for its accomplishment the exercise of a kind of sympathetic omnipotence. it is possible in the exhaustion of death by congestion, by suffocation, by exhaustion or by hysteria. eutychus, who was resuscitated by st. paul after falling from a third storey, had doubtless suffered no serious internal injuries, but had succumbed to asphyxia, occasioned by the rush of air during his fall, or alternatively to violent shock and terror. in a parallel case, he who feels conscious of the power 70 the ritual of transcendental magic and faith necessary for such an achievement must, like the apostle, practise insufflation, mouth to mouth, combined with contact of the extremities for restoration

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

RUBY TABLET OF SET

esthood of one or more divinities. a particular priesthood might also dominate more than one nome. the monarchy was closely controlled by the various orders of priesthood, with the pharaoh acting as an earthly deputy of and interpreter for the neteru. governmental, judicial, and political systems were responsible for their ethics to the neteru, not to the people. justice was meted out by viziers (internal roving ambassadors of the pharaoh) and nome governors according to the neter of justice, maat, on an individual case basis. there was no concept of individual rights against the government, because government was viewed as a system ordered by the neteru. similarly each egyptian, whether high or lowborn, participated in this system. crime and corruption were of course possible, but inadvis

se themselves as virtues: very often as what our neighbors call virtues, not what we ourselves think them. we are all ashamed to be ourselves, and this is sheer, stark stultification. for we are ourselves; we cannot get away from it; all our hypocrisies and shams are just as much a part of ourselves as what we like to think is the real man. all that we do when we make these pretenses is to set up internal strain and conflict; there is nothing objective in it. instead of adding to our experience, which is the great work, we shut ourselves up in this citadel of civil turmoil; it is the formula of the black brothers "the golden mean is more valuable as the extremes which it summarizes are distant from each other; that is the plain mechanics of the lever. so don't pay too much attention to the

we cannot have factual knowledge of anything which can be conceived otherwise. since it is possible to think that the sun will not rise tomorrow, we cannot know that it necessarily will. the laws of nature which say that it will might change between now and then. mathematics and geometry are examples of things in which principles cannot be conceived otherwise. one cannot think of a triangle whose internal angles do not add to 180. classification: v2- 102- 14 author: michael a. aquino vi date: october 1, xix revision: january 1, xxiv html revision: oct 13, 1997 ce subject: philosophy reading list: 16a, 16l, 16m what hume is getting at is that much of what previous philosophers had considered necessary cause-and-effect relationships is not that at all, but simply habit "all reasonings [about

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

of communication employed among people, the verbal mind is the predominantly public, or social, part of the personality. thinking is often portrayed as speaking to oneself! and the presence, or absence, of appropriate words exerts limits on what can be discussed.(1) so, when you talk to a standard left-hemisphere-dominant human being, you expect that you are talking with somebody who also has an internal-dialog model for thinking. sometimes you can even see when they hand off control to the other hemisphere for solution of a spatiotemporal problem. they change eye focus or direction of gaze. yet, it is possible to envision modes of hemispheric interaction that entail very different types of thought processes. julian jaynes tried to make a case for this in his book the origins of conscious

ning for distinctness, twin yearnings that are in constant tension. each swing represents a swing toward integration or differentiation. another way to look at stages is that differentiation represents the transition from one stage to another, and the establishment of a new stage represents integration at a new and more complex level of development. development toward complexity gives one greater internal control over behavior, providing greater flexibility and therefore greater choice in determining how life will go.(6. stages of personality development can be described in terms of ego functioning. the ego is not a thing, but the organization of the totality of one's personality. it organizes our perceptions of our experience, and our attempts to cope with the problems presented by that e

what is the behavior? is it noble, enlightened, the act of a god being born? or is it low, blindly reactive, the act of an animal? what are the results? are you truly better off? is the aeon, the temple, and humanity improved? or did the behavior bring forth negative results, harm and decay? measure and weigh the behavior and the result, and sin or virtue will be seen [tefnut] motives are unseen, internal, as are initiation and xeper. along with the visible results, we must examine the unseen motivations- why were this action and method chosen? were the motives noble, godly, or were they petty and selfserving [shu] now is the time to shine the light of truth upon your plans, your motives, your paths of action. look deep within yourself, with set's guidance, with maat's balance, with shu's

the same respect. he, seeing this, is angry with himself, and grows gentle towards others, and thus is entirely delivered from greater prejudices and harsh notions, in a way which is most amusing to the hearer, and produces the most lasting good effect on the person who is the subject of the operation. for as the physician considers that the body will receive no benefit from taking food until the internal obstacles have been removed, so the purifier of the soul is conscious that his patient will receive no benefit from the application of knowledge until he is refuted, and from refutation learns modesty; he must be purged of his prejudices first and made to think that he knows only what he knows, and no more. theaetetus: that is certainly the best and wisest state of mind. stranger: for all

SABBATIC KABALA OF THE CROOKED PATH

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

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

SALMANRUSHDIE THESATANICVERSES

the precise point at which it was interrupted, and as his own image, translated into an avatar of the archangel, re-enters the frame, so his hope dies, and he succumbs once more to the inexorable. things have reached the point at which some of his night-sagas seem more bearable than others, and after the apocalypse of the imam he feels almost pleased when the next narrative begins, extending his internal repertory, because at least it suggests that the deity whom he, gibreel, has tried unsuccessfully to kill can be a god of love, as well as one of vengeance, power, duty, rules and hate; and it is, too, a nostalgic sort of tale, of a lost homeland; it feels like a return to the past. what story is, this? coming right up. to begin at the beginning: on the morning of his fortieth birthday, i

ipples, then hers moving along his lower thumb. she had come to love in him this quality of impatience, because it was followed by a patience such as she had never experienced, the patience of a man who had never been "attractive" and was therefore prepared to value what was offered, or so she had thought at first; but then she learned to appreciate his consciousness of and solicitude for her own internal tensions, his sense of the difficulty with which her slender, bony, small-breasted body found, learned and finally surrendered to a rhythm, his knowledge of time. she loved in him, too, his overcoming of himself; loved, knowing it to be a wrong reason, his willingness to overcome his scruples so that they might be together: loved the desire in him that rode over all that had been imperati

mself, and walked out without an explanation. hanif spread his arms, gave anahita his most winsome smile "what'd i do" anahita smiled back sweetly "dju ever think, hanif, that maybe people don't like you very much" when it became known that the granny ripper had struck again, suggestions that the solution to the hideous killings of old women by a "human fiend- who invariably arranged his victims' internal organs neatly around their corpses, one lung by each ear, and the heart, for obvious reasons, in the mouth- would most likely be found by investigating the new occultism among the city's blacks which was giving the authorities so much cause for concern- began to be heard with growing frequency. the detention and interrogation of "tints" intensified accordingly, as did the incidence of sna

t? they had lost a lifetime's friendship; could they not even say goodbye "no" said the unforgiving man "really because of the vase? or are you concealing some other, darker matter "it was the vase" he answered "the vase, and nothing but" pamela thought the man petty and cruel, but chamcha had even then appreciated the curious privacy, the inexplicable inwardness of the issue "nobody can judge an internal injury" he had said "by the size of the superficial wound, of the hole _sunt lacrimae rerum, as the ex-teacher sufyan would have said, and saladin had ample opportunity in the next many days to contemplate the tears in things. he remained at first virtually immobile in his den, allowing it to grow back around him at its own pace, waiting for it to regain something of the solid comforting

th overwhelming force the earlier blankness, gibreel standing on the stairs and doing nothing while he, chamcha, horned and captive, was dragged into the night; and feels the return of hatred, feels it filling him bottom--to--top with fresh green bile _never mind about excuses, it cries _to hell with mitigations and what-could-he-have-dones; what's beyond forgiveness is beyond. you can't judge an internal injury by the size of the hole. so: gibreel farishta, put on trial by chamcha, gets a rougher ride than mimi and billy in new york, and is declared guilty, for all perpetuity, of the inexcusable thing. from which what follows, follows- but we may permit ourselves to speculate a while about the true nature of this ultimate, this inexpiable offence- is it really, can it be, simply his silen

maintained, and fanned, the slow flame of their anger, a shadow-flame, but one capable of blotting out the light. two nights later, behind the charringtons brewery in tower hamlets, the "granny ripper" struck again. and the night after that, an old woman was murdered near the adventure playground in victoria park, hackney; once again, the ripper's hideous "signature- the ritual arrangement of the internal organs around the victim's body, whose precise configuration had never been made public- had been added to the crime. when inspector kinch, looking somewhat ragged at the edges, appeared on television to propound the extraordinary theory that a "copycat killer" had somehow discovered the trademark which had been so carefully concealed for so long, and had therefore taken up the mantle whi

SAPPHIRE TABLE OF SET MAIN

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

he temple- can experience: the unfolding of one's personal vision. the second (b- my deepened link with the on of set- is related to my ts initiation and possibly our degree system. in my life, however, these two streams happen to intersect- they seem to be almost the same thing. becoming denytenamun and part and parcel of the on of set has happened to me almost simultaneously and with great many internal links. so i'll treat these two things together for convenience. i will become denytenamun. i will wipe out what inadequacies of the past may still linger with me, and fulfill my vision. my personal dreams and my onic interests work hand in hand. in finland i will become a more or less public representative of the temple of set. i will publish articles and books on the temple of set (and o

SAPPHIRE TABLET OF SET

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

he temple- can experience: the unfolding of one's personal vision. the second (b- my deepened link with the on of set- is related to my ts initiation and possibly our degree system. in my life, however, these two streams happen to intersect- they seem to be almost the same thing. becoming denytenamun and part and parcel of the on of set has happened to me almost simultaneously and with great many internal links. so i'll treat these two things together for convenience. i will become denytenamun. i will wipe out what inadequacies of the past may still linger with me, and fulfill my vision. my personal dreams and my onic interests work hand in hand. in finland i will become a more or less public representative of the temple of set. i will publish articles and books on the temple of set (and o

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

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

rther development and it is this development that is reflective of a true initiation, not simply satanic but of any religious, occult or mystical path. it is therefore unfortunate that great emphasis is placed upon the external form of initiation together with the exaggerated interpretations of blasphemy, sacrifice and sexual depravity whilst little emphasis is placed upon an understanding of the internal form of initiation. this internal initiation has also been likened to the process of rebirth. yet this rebirth is an internal one, which is not simply reduceable to a change of mind but also involves the development of the astral body and, dependant upon which tradition the initiate belongs to, later on of the mental and divine bodies. with some ritual initiations, if they are powerful en

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

mony when sikhs are initiated into the faith. xv amrit sanskar: the initiation ceremony for young sikhs. anand karaj: the sikh wedding ceremony. animism: the worship of trees, rocks, mountains, and such, which are believed to have supernatural power. anthropomorphism: attributing human shape or form to nonhuman things, such as the gods. apathia: stoic belief that happiness comes from freedom from internal turmoil. apeiron: anaximander s term for the first principle, an undefined and unlimited substance. arche: the beginning or ultimate principle; the stuff of all matter, or the building block of creation. arihant: an enlightened person. ark of the covenant: a cabinet in which the ten commandments were kept in the first temple of jerusalem. artha: prosperity and success in material affairs

re. then in 380 theodosius i (347 395) declared it the official religion of the roman empire. as of 410 christians had the power to ban non-christian religions from the empire. the church adapted parts of the roman culture to its organization. it used roman political districts to mark its own religious districts and allowed more state involvement in church affairs. with mainstream acceptance came internal quarreling over doctrine (a set of ideas held by a religious group) and beliefs. from about 275 the church, especially in asia minor (the area of modern-day turkey, world religions: almanac 125 christianity became involved in doctrinal arguments. for the next several hundred years, large councils of bishops (clergymen who rank above priests) met to decide matters such as the nature of the

t, spleen, lungs, and kidneys. for daoists, the five elements of water, fire, earth, metal, and wood are all interconnected, part of the great dao. the five elements theory is vital to chinese medicine and the development of acupuncture, a chinese healing tradition that treats bodily disorders as blockages of energy, using needles inserted at key points in the body to free the energy. each of the internal organs is associated with one of the five elements and must be kept in balance for good health and to be in harmony with the dao. the search for immortality also plays a part in daoism. alchemy and magical practices were prominent in various sects of religious daoism, as was an emphasis on astrology (the practice of foretelling the future by the movement of the stars and planets, breath c

timate biography of han emperor wu. this story relays the events that unfold when the goddess xi wang-mu, royal mother of the west, visits emperor wu. this, in turn, influenced tang romantic literature. daoist thought influenced the chinese language itself, with concepts of the dao, de, and qi, assuming new and more complex meanings. dao, for instance, came to mean a path to universal harmony and internal balance. de, which had originally meant raw power, came to represent power and strength through virtue. qi now refers to the vital energy brought by breath. influences in and outside china daoism influenced other religions, including confucianism and buddhism. while confucianism defines social conduct, daoism describes conduct that goes beyond society. for example, the sense of detachment

ch to conducting research in which a problem is stated, data or pieces of information are gathered, a hypothesis or intelligent guess is made from these data, and this hypothesis is then tested through experiments. socrates, for instance, developed a teaching 208 world religions: almanac greco-roman religion and philosophy words to know apathia: stoic belief that happiness comes from freedom from internal turmoil. apeiron: anaximander s term for the first principle, an undefined and unlimited substance. arche: the beginning or ultimate principle; the stuff of all matter, or the building block of creation. ataraxia: serenity, tranquility, or peace of mind. atomism: the belief that matter is composed of simple, indivisible, physical particles that are too tiny to be observed by human beings

em with a description of the physical universe as explained by heraclitus and aristotle. these ideas were later built upon by zeno s followers, in particular chrysippus (c. 280 c. 207 bce, who incorporated some of plato s theories. stoics of the roman period included epictetus (c. 50 c. 138 ce) and the roman emperor marcus aurelius (121 180 ce. epictetus said that happiness came from freedom from internal turmoil, or apathia, a concept similar to buddhism s nirvana, which is the end of suffering. basically, stoics believed that a moral life should be lived on the principles of physics and ethics. that is, people should pursue knowledge through the use of logical systems of thought. stoics further believed that all parts of the world were interrelated, part of a huge and unchanging chain of

. muslims used the church as a mosque on saturdays, while christians used it on sundays. the rapid and widespread growth of islam as both a community of faith and a social community created a world-state that stretched from china to europe. it brought people from different cultures together and gave them a common set of values. in that sense, islam has been a major force for global understanding. internal arguments and divisions despite its early successes islam was weakened by political and religious factions, or subgroups. the chief at its height, the islamic empire reached from the middle east to north africa and parts of europe. the influences of the religion on these cultures can be seen in architecture, words within local languages, and other areas of these regions. reproduced by per

forces drove the crusaders out of their last stronghold at acre in palestine. during the crusades, one of the great heroes of islam emerged. this was saladin (1137 1193, the name commonly used to refer to salah al-din, a general who was able to unite muslim forces and oppose the franks during the third crusade (1189 92. throughout this period, the muslim response to the crusaders was weakened by internal fighting and rivalry. the egyptian muslims, a shiite dynasty called the fatimids (who believed that they were the descendants of muhammad s daughter fatima, hated turkish sunni muslims. the turkish muslims themselves were divided into two factions or clans, the seljuks and the danishmends. many muslim leaders in palestine and throughout arabia were more interested in maintaining control o

SEVEN SHADES OF SOLITUDE

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

is that arising from physical isolation, that is, from the seclusion of the self from all others. in this view one is deemed alone in terms of external referents. by virtue of external solitude the practitioner dwells apart from the company of man and woman, and is thus able to focus all intent in such deeds as are needful of quiescence, introspection, and outer tranquillity. in nomine abilo. the internal view of solitude is that arising from initiatic isolation, that is, from the realisation of the unique autonomy of the self, independent of external factors. in this view one is deemed alone in terms of internal referents, in that one has attained to an inner solitude which functions irrespective of the presence or absence of others. by virtue of internal solitude the practitioner may dwe

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

archment laws of a hundred system-shapers, and the pikes of his dauntless multitude, carve, at his will, a constitution not more vicious than the one which the madness of a mob could overthrow? when, in that far time to which i have referred, the student aspired to the heights to which thou wouldst have sprung at a single bound, he was trained from his very cradle to the career he was to run. the internal and the outward nature were made clear to his eyes, year after year, as they opened on the day. he was not admitted to the practical initiation till not one earthly wish chained that sublimest faculty which you call the imagination, one carnal desire clouded the penetrative essence that you call the intellect. and even then, and at the best, how few attained to the last mystery! happier i

SIR WALLIS BUDGE EGYPTIAN MAGIC

ectively. mestha was man-headed, and represented the south, and protected the stomach and large intestines; hapi was dog-headed, and represented the north, and protected the small intestines; tuamutef was jackal-headed) and represented the east and protected the lungs and the heart; and qebhsennuf was hawk-headed, and represented the west, and protected the liver and the gall-bladder. the various internal organs of men were removed from the body before it was mummified, and having been steeped in certain astringent substances and bitumen were wrapped up in bandages, and laid in four jars made of stone, marble, porcelain, earthenware, or wood. each jar was placed under the protection of one of the four children of horus, and as it was hollow, and its cover was made in the form of the head o

of manu which hath come from the east, and ra riseth upon thee at the gates of the horizon, at the holy doors of neith. thou goest therein, thy soul is in the upper heaven, and thy body is in the lower heaven. o osiris, may the eye of horus cause that which floweth forth from it to come to thee, and to thy heart for ever" these words having been said, the whole ceremony was repeated, and then the internal organs which had been removed from the body p. 187 were placed in the "liquid of the children of horus" so that the liquid of this god might enter into them, and whilst they were being thus treated a chapter was read over them and they were put in the funeral chest. when this was done the internal organs were placed on the body, and the body having been made to lie straight the backbone w

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

SPENSER THE CULT OF THE ALL SEEING EYE 1960

he marshall field family, in his memory" marshall field was the publisher of the newspaper pm in new york city "sometimes referred to as the uptown edition of the daily worker";25 an honorary vice chairman, with owen lattimore, of the american committee in aid of chinese industrial cooperatives (indusco, inc) in 1950, cited as "an organization that is now serving communist purposes" by the senale internal security subcommittee;26 a sponsor of the american committee for yugoslav relief in 1915, declared "subversive and communist by attorney general tom c. clark";27 sponsor of a testimonial dinner for fredinand c. smith in 1944, a cited communist-front enterprise;28 and president of the field foundation, investigated by the select committee to investigate tax-exempt foundations in 1952 becau

volume ii, pp. 580-531. 20. a. mackey, op. cit. p. 590. 21 "the kabbalah unveiled" by s. l. m. mathers, 6th edition, 1951, kegan paul, london, p. 170. 22. s. mathers, op. cit, p. 3. 23 "lightbearers of darkness" by inquire within, boswell co, london, 1930, p. 106. 24. philosophical research society, los angeles, 1950. 25. house un-american activities committee, rept. 2277, 1942, p. 3. 26. senate internal security subcommittee, institute of pacific relations hearings, 1952, p. 3793' 27. huac rept. on american slav congress, 1950, pp. 81, 122. 28. huac appendix ix, 1944, p. 1623. 29. hearings, pp. 436 et seq, 726. 21- part ii the great seal of the united states the great seal on the dollar bill the strange and fascinating history of the great seal of the united states has been included in t

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

expression to these forms; rather they are the eternal wisdom the life of the world. his view accords with the mysteryattitude toward the familiar myths. the mystai looked for the deeper reality behind the myths, and what they did in the case of the pagan mythology, philo does with the tale of origins contained in the books attributed to moses. the old testament narratives he treats as images of internal, psychic processes. take the creation of the world recounted in the bible. to read it as expressing things that happened in an external way is to grasp only one half of its meaning. it does indeed say: 156 christianity as mystical fact in the beginning god created the heavens and the earth. now the earth was formless and empty, darkness was over the surface of the deep, and the spirit of

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

hours of sleep a night, or i am completely exhausted. many times, i fall asleep reading to my two children. just before falling asleep, i say to my husband "remember" and give him the code that lets us know we have to wake up later. he replies in german that he remembers "1:00 am: my husband wakes me up. he and i take turns being the one to wake up the others. we don't need an alarm, because our internal body clocks wake us up. i am in my sweats, i fell asleep dressed to make it easier when i rise in the middle of the night. i am finally me, i can come out now and see the outside world, not locked inside as i am during the day "get the kids" he says in a low tone. i go upstairs and tell them "get ready, now" they are up instantly, completely obedient which is very different from during th

just the medication, but also this person's individual response "we have profiles that are very complete and thorough on this person, started when he was an infant. i can pull up a special profile that tells me everything about him: his favorite colors, foods, sexual preferences, soothing techniques, and a list of all the codes that will elicit a response from him. there is also a diagram of his internal world that has been created over the years. this subject is easy to work with and things go quickly. i correct the young trainer at one point, when she starts to do something too soon "you have to learn patience" i chide her in german. at night, we all talk german, it and english are the two ligua francas in this group "i'm sorry, i thought it was time" she says. i then teach her the sign

TECHNICIANS GUIDE TO THE LEFT HAND PATH

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

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

gypt. this was a period when the first libraries were being put together, but it was also a period of time in ancient egyptian literature that often reflected a "skepticism and lamentation about the meaning of life. this is significant in terms of understanding the genesis of the antinomian character found within the left hand path. it is one of the hallmarks of the antinomian character to create internal disorder of this type. however, functionally it is this type of internal disarray and personal questioning that results in a search for individuated truth. however, it is important to understand that this manifestation was of a different character than the subsequent resurgences- all are somewhat different than the other, they are remanifestations of the same principles, but the manner in

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

igher self can be examined. the first, and most important aspect to point out is that the higher self does not operate through this first person perspective. as one progresses through their initiation they do not lose, or erase other consciousness landscapes. however, what the adept should be capable of is willfully moving between these conditions according to the requirements of the environment- internal and external- that they find themselves within. the key word is willfully. even the birthed self is mutable to the conditions it is found within, but this shift in perspective is not a result of will and understanding. it is the result of conditioning. as such, the potential effect in creating transformative resistance occurs through happenstance. here is an experiential lesson i want to

reation in a fuller sense than is generally understood. these creations are extensions of the psyche built largely out of the application of various principles found hidden within the myth, philosophy and epics of the human condition.the result of the personal application of these vital principles is self transformation. now, transformation- as a process- requires an exchange of energy within the internal and external environments relevant to the individual. these exchanges leave either additions to, subtractions from, or synchronizations with those elements directly involved. further, when i am speaking of elements it is in a metaphorical sense. i am not talking about mixing actual earth and water for instance. what i am inferring is there occurs a mixing of the principles and essential i

ce as a separate and unique quality that it may xeper. xeper leads to individually determined freedom" scroll of set, vol. xv no.2 temple of set when two is made back into the one, everything becomes nothing. for to be everything without reference, is to be as much nothing as the absence of all. the antinomian path of spiritual dissent champions the individualized and separate development of each internal perceptual construct to its highest potential. synchronization of these constructs into various and proportional levels of activity in relation to each other is what produces the necessity of extension. an important distinction must be made regarding the idea of separation and division. with division one can return to its original state through an inversion of process. there is a connecti

ed without the aid of any key. but it is necessary to know that it is a cipher. this is the first and necessary condition. lacking this it is impossible to accomplish anything" chapter 14 "phenomenon and noumenon" vital to stepping into resonance is the act of recognition. recognizing that there is a question, that there is a mystery to the phenomena of self aware consciousness presents the first internal condition.the possibility of an answer exists only if the question is known. any other condition within the personality that motivates an individual to quest will present a distortion of the answer..if ever found. focus, concentrate and define your question well, and then actively seek an answer. define your question not based upon an intellectual understanding, but rather upon what the p

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

d peace (photo: from book, parade to glory the shriners and their caravan to destiny, by fred van deventor) in his thoughtful, eye-opening book, scarlet and the beast, knowledgeable christian author and conspiracy researcher john daniel illustrates the communist connection with freemasonry. the most prominent emblem of universal freemasonry is the square and compass with the letter "g" inside the internal triangle. daniel notes that this represents the tools used by the lodge's great architect (false god) to create the heavens and the earth. in reality, the letter "g" represents gnosticism, the core doctrine of masonry, and the generative process (sex act. masonry is, as daniel notes, a sex cult. however, english freemasonry (the united lodge of britain) substitutes a human arm wielding a

THE BOOK OF PLEASURE

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

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

ish lady to a girl named bessina who said that she lived in babylonia. contrary to what the established psychiatric literature would lead one to believe, kampman stated, these were not troubled minds on the verge of fragmentation. compared with those who could not rise to the hypnotist s challenge, the multiple-personality group had greater stress tolerance, more adaptability, and far less guilt. internal identity diffusion a neurotic quality defined as the discrepancy between what one feels about oneself and how one feels that others t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d afterlife mysteries 67 dr. brian weiss with his book on reincarnation. one of his patients in his book claims to have 86 past lives (ap/wide world photos) perceive one w

common they were in varying ways connected with the development of my thought. they knew me at particularly significant times in my life, turning-points. in many ways, the life of arthur ford was quite tragic. in 1930, a truck went out of control and struck the car in which he was driving with his sister and another woman as passengers. the two women were killed outright, and he suffered serious internal injuries, a broken jaw, and crushed ribs. during his long hospitalization, he became addicted to morphine and attempted to free himself of the resultant t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d mediums and mystics 107 insomnia by drinking heavily. while at the height of his popularity, he was also an alcoholic, suffering blackouts and faili

use they are benevolent entities who wish to guide humankind in its spiritual evolution. essentially, the masters are the planet s spirit guides, and they can appear to earthlings from time to time in physical bodies simply by lowering their vibratory rate. as well as seeking to guide earthlings spiritually, the cosmic masters have also protected earth on numerous occasions from both external and internal forces, king claimed. they have intervened and prevented ecological disasters from occurring. their spacecraft have, from time to time, blocked the invasion of the planet from hostile interplanetary imperialists who wish to colonize earth. the outer space masters have even gone so far as to erect an invisible barrier around the planet to protect it from invasion by the black magicians, ev

m other spiritual groups, and plagiarizing ideas t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 316 mystery religions and cults david koresh, founder of the branch davidian (ap/wide world photos) from previously published works. a firm denial by twitchell did little to quench the controversy, and twitchell s successor, darwin gross, became involved in an internal struggle that resulted in his expulsion from eckankar and his founding of the ancient teachings of the masters, which he claimed perpetuated the true teachings of twitchell. the present living eck master, harold klemp, who claims to be the 973rd initiated mahanta, became the spiritual leader of eckankar in 1981. at the present time, the spiritual home of eckankar is the temple of eck in c

t h e u n u s u a l a n d u n e x p l a i n e d 330 glossary to help improve the spiritual, social, or material welfare of humanity through acts of charity or benevolence. physiognomy from phusis meaning nature, character and gnomon, to judge. the art of judging a person s character or temperament by their physical features, especially facial features. physiology the study of the functioning and internal workings of living things, such as metabolism, respiration, reproduction and the like. from the latin word physiologia and the greek phusiologia, and phusis meaning nature. precognition the ability to foresee what is going to happen in the future, especially if this perception is gained through other than the normal human senses or extrasensory. predator any organism or animal that hunts

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

that patients who go to freudian psychotherapists eventually begin to incorporate freudian symbols into their dreams while patients who see jungian analysts do the same with jungian symbols. opinions on the degree to which external events influence dreams vary widely. some dream researchers contend that all dreams are the result of presleep experiences, while freudian psychoanalysts emphasize the internal determinants of dream content (i.e, one s unconscious drives and defenses. others argue that the presleep experiences of one s daily activities may be used by the unconscious, but they are not of major significance in dream interpretation. in 1967, tart presented a list of the various items that influence dreams. tart s list included the dreamer s actual life history; the dreamer s memori

present tense. perls used the present tense in all of gestalt dream work. in his view, dreams are the most spontaneous expression of the existence of the human being. one might perceive dreams being much like a stage production, but the action and the direction are not under the same control as in waking life. therefore, perls advised, it is helpful to visualize a dream as a script from one s own internal stage production. each part of the dream is likely to be disguised or to bear a hidden message about the dreamer. when the message comes through, the individual will feel that shock of recognition that gestalt called the ah-ha! perls concluded that every dream has a message to reveal to the dreamer. like most dream researchers, he recommends that one keep a paper and pencil at bedside in

cs. some psychiatrists maintain that a psychotic disturbance can occur days, weeks, or even months after receiving lsd. in 1963, dr. timothy leary and dr. richard alpert were discharged from their positions at harvard university for their enthusiasm in advocating the mind-expanding properties of lsd. undaunted, the two went on to establish a number of colonies of their international federation of internal freedom. throughout most of the 1960s, leary was the primary and most well-known prophet of the lsd movement, and he predicted that by 1970, as many as 30 million persons, most of them young, would have embarked on voyages of discovery through the limitless inner space of their own minds. according to leary, these voyagers would return much wiser and much more loving than when they began

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

g sinew, cord, nerve. parapsychology the study or exploration of mental phenomena that does not have a scientific explanation in the known psychological principles. pharmacologist the study of or science of drugs in all their aspects, including sources, chemistry, production, their use in treating ailments and disease, as well as any known side effects. physiology the study of the functioning and internal workings of living things, such as metabolism, respiration, reproduction and the like. from the latin word physiologia and the greek phusiologia, and phusis meaning nature. psi the factor or factors responsible for parapsychological phenomena. derived from the greek letter psi which is used to denote the unknown factor in an equation. psyche the soul or human spirit or can refer to the me

ous distinction of people attributing good fortune to the act of removing one of his hind legs and carry it on their person. sneezing many people believed that the soul was located inside the head, so they regarded the sneeze as a sign that the soul was giving them an omen, which some interpreted as a lucky omen, others as unlucky. the greeks, romans, and egyptians considered the sneeze a kind of internal oracle that warned them in times of danger and foretold future good or evil. sneezing to the right was considered lucky; to the left, unlucky. an old flemish belief maintained that a sneeze during conversation proved the truth of a remark. such a superstition was also prevalent among the greeks, the romans, and the egyptians. the custom of uttering a benediction, a god bless you, after th

in the tree the story: while assessing the damage done by a forest fire in california, authorities were startled to discover the body of a man dressed in a wetsuit, complete with a dive tank, flippers, and face mask, in the branches of a tree. the strangely placed victim had suffered severe burns from the forest fire, but an autopsy revealed that he had not died from the flames, but from massive internal injuries. dental records provided the victim s identification, and investigators contacted his family in an attempt to learn how a man who was dressed for scuba diving could possibly have ended up in the branches of a tree in the midst of hundreds of acres of charred forest. according to the horrified family, the victim had been diving in the ocean some 30 miles away from the forest on th

f t h e u n u s u a l a n d u n e x p l a i n e d 274 invaders from outer space frank scully and daniel fry in the may/june 1995 issue of international ufo reporter (j. allen hynek center for ufo studies) in the windows, beings looking back at him. the feeling that he was being watched frightened barney, and he ran back to the car, got in, and began to race down the road. then, as if obeying some internal directive, he drove down a side road where the hills found five humanoid aliens standing in their path. suddenly unable to control their movements, betty and barney were taken from their car and, in a trancelike condition, led to the ufo by the humanoids. the sensational details of the hills story were recalled later while under hypnosis, for the couple had a complete loss of memory conce

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

us. the former mau-mau members were provided with small arms and grenades, and they, in turn, taught the whites how to move silently through the thick underbrush. in may 1956, dedan kimathi, who was identified as the militant head of the mau-mau, was captured by a party of kikuyu tribal police. soon after kimathi had been apprehended, the mau-mau society crumbled from lack of ammunition and arms, internal quarrels in the ranks, and disease brought about by the hardship of existing in the jungle under extremely difficult conditions. by the time the mau-mau was disbanded, they had slaughtered more than 2,000 african tribespeople and brutally maimed many thousands more native people. although the murders of kenyan civilians of european ancestry were brutal and bloody, the actual numbers of th

d a solution of silicon-crystal sand or, perhaps, through some unknown technology. there are no scratches on the mitchell-hedges skull that would indicate the work of metal tools. shafts within the skull are said to channel light from the base of the skull to the eye sockets in a manner similar to modern optic technology, and the sockets have concave forms that reflect light to the upper cranium. internal prisms and light tunnels are believed to be the reason why objects are magnified and brightened when held beneath the skull. like other crystal skulls, the mitchell- hedges skull reportedly changes color, sometimes clouding up white, and other times growing from a small patch of black to intensely black. many of those who have viewed it report strange visions when looking in, and some hav

u n u s u a l a n d u n e x p l a i n e d 288 glossary to help improve the spiritual, social, or material welfare of humanity through acts of charity or benevolence. physiognomy from phusis meaning gnature, character h and gnomon, gto judge. h the art of judging a person fs character or temperament by their physical features, especially facial features. physiology the study of the functioning and internal workings of living things, such as metabolism, respiration, reproduction and the like. from the latin word physiologia and the greek phusiologia, and phusis meaning nature. precognition the ability to foresee what is going to happen in the future, especially if this perception is gained through other than the normal human senses or extrasensory. predator any organism or animal that hunts

THE GOLDEN ESSENCE

n and through their children into fate s vicissitudes, and which then was born as their child, born purified and perfect- the child shows the fire and light of cunning in its perfect form, and so must be seen as the lightbringer perfected after his fall. remember that time is not linear; this event, this perfection, has already occurred in the non- linear otherworlds, which act as the eternal and internal basis for this world. when the lightbringer (whom we call orvendale) is met, he is already surrounded by the culminating light of his perfection, the light of the true fire, the hidden fire, clear light of the deepest reality, which he embodies. this is why both the child and the lightbringer are both called master. orvendale and the child are also likewise also both called the son of lig

ess nature at the heart of reality; the regenerating child will come at any moment, to anyone who attains true awareness and recognition of the mysteries and their truth. in alchemy, the child was also mentioned- as the key to the entire system. the child was the transformed and perfected divine psychic being of the alchemist, born during the conjunction, that is, when the alchemist underwent the internal marriage of their mortal self to their otherworldly self. but it wasn t done at that point; the child so produced was lost and forced into a dark phase of fermentation, the victim of dark forces- and the alchemist had to find a way to discover, rescue, or raise the child from that state. again, mythology resoundingly backs this pattern- the forces of chaos always threaten the divine child

THE MAGICIAN S KABBALAH

our green, the number seven and the emotion of love are associated with each and the planet venus, also viewed as the greek goddess of love. a magician attempting to invoke the influence of this goddess is likely to surround himself with items which resonate with her. this occult idea has a psychological parallel in colour theory, which has demonstrated that certain colours produce changes in our internal physical and psychological states. a biological theory of morphic resonance has recently been postulated as detailing a non-local field which determines the manifestation of living things, and this relies on a similar basic view of occult interconnectiveness. although many traditional kabbalists abhor magical systems of correspondence, it is evident that early kabbalists utilised this law

s are being dealt with, often more efficiently than the garbled, over-layered, process we usually call thinking. in terms of the creative process of the tree of life, hod represents the first formations of the influx of energies from netzach. utilising the matrix of binah, and the discriminatory processes of geburah, the sephirah of hod crystallises these energies into definitions and shapes. the internal model of yesod then recognises these definitions and presents them to the perceptions, as best it can to its own limits. it is thus important that the initiate refines both his definitions and his internal model, to reflect the higher sephiroth more accordingly, and become a lightning rod or watercourse for the divine energies to run through without obstruction. in terms of the golden daw

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

THE MIDDLE PILLAR

severance of the integrity and unity of the psyche. the psychosis,l7 if sufficiently intense and prolonged, produces symptoms of various sorts ranging from lack of vitality, irritability, constipation, and a host of other physical and nervous disorders. with such a problem, there is but one logical method of attack. it is to recognize quite clearly that the physical symptoms are the results of an internal conflict, a conflict between the needs of the body and the self-sufficiency or cowardice of the mind. it is a conflict between the necessity to the expression of emotion and feeling, and the imperious urge of the ego to escape from a vulnerable constituent of its nature, that principle which at one time had been susceptible to hurt and injury. with the frank recognition of the conflict, o

sense of insecurity and anxiety become intolerable, the psyche achieves a revenge through an affliction of the supports of the personality. thus it is that we learn, so it is said, by illness. when our supports, no matter of what nature, have been a h l a t e d, we sometimes seek to enquire into causes and origins. when the enquiry is honestly furthered, with a sincere view to self-knowledge, and internal resistance broken down by meditation or analysis, no doubt recovery would ensue. that is to say the disappearance of the alarming symptoms, and a return of normal function. the solvent to these difficulties, the practical solution of the problem, consists primarily in the elimination so far as possible of fear. of course, from the larger point of view, fear is an essential part of our mak

power in the unconscious. because ideas become associated with each other, forming definite complexes, there is, if repressed memories begin to grow by association, a splitting off of one side of the mind at the expense of the other with a consequent locking up of energy and vitality which should be available for the entire personality. the conquest of repression proceeds as with the conquest of internal conflict previously described. there is no need to live an anti-social or vicious life, one of selfindulgence or of degradation as so many people think. to be free from a repression does not argue that one should have behaved like "a young man about town" though that is not to say that a reasonable satisfaction of the instinctual life should be eschewed where this is at all possible. but

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

imperative that the student should at the outset be taught a method which will enable him to relieve these neuromuscular tensions and this cramp ofthe mind in such a way as to enable him to continue by the employment of the same method to the contemplation of metaphysical ideas.2 the human body is a complex machne which converts food into energy. a great deal of energy is needed to carry out the internal bodily functions alone. but even in a normal state of rest, about one-half of the body's energy can be squandered through tension and anxiety. this is why people often complain of being exhausted even when they've had plenty of sleep. fatigue and psychic conflicts create tension which eats up precious energy. and unfortunately, the demands of modern life often seem to make relaxation a ra

d tingling within the fibers of your muscles. you should now be approximately ten minutes into the exercise. the remaining time should be spent visualizing the rest of the body in the same manner-imagine once again the muscles of the neck, the glands, the larynx, the pharynx, and shoulders. imagine that the blood flows into every artery and capillary. now concentrate on the abdominal area and the internal organs. spend a few moments on each organ separately-the heart, the lungs, the brondu, the liver, pancreas, intestines, kidneys, etc (the more you relax the abdomen, the more likely it is that the rest of the body will relax also) finally imagine the current of warm blood separating into two mighty arterial rivers of blood which flow from the pelvis into the thighs, knees, legs, feet, and

eks, and brow) are stretched wide open (ths should only take a matter of seconds if you have performed the previous exercises regularly) then proceed to visualize the skin on the scalp and back of the head in the same fashion. continue on to the skin of the neck, shoulders, arms, chest, abdomen, hips, thghs, legs, and feet. imagine the surrounding membrane of every part of the body, including the internal organs, permeated by a series of pores loosely weaved together by a net-like substance. the art ofrelaxation 153 once you have obtained a feeling of the opening of all the pores in your body, return to reflect upon your head. imagine that the brain also has become full of open pores and is now somewhat sponge-like. apply this visualization to every part of the body-the bones, muscles, and

THE NECRONOMICON SIMON VERSION

gue summers, who wrote numerous books on demonology, witchcraft, and the like. suffice it to say, we were rather doubtful as to the authenticity of the work before us. in the first place, it was in greek and for quite awhile it was difficult to ascertain what it might actually be, save for the title necronomicon and the many weird drawings. in the second place, after translation, we found several internal inconsistencies and some evidence that would suggest we did not possess the entire work. there may still be some missing or the irregular monastic might have withheld certain of the chapters. as the chapters are not numbered, it is too difficult to day. a great deal of misfortune accompanied the publication of this book. first, we went through more than one translator. the last finally ab

THE PATH OF KABBALAH

st state the world of ein sof down to the lowest, where we are, there are five worlds- adam kadmon, atzilut, beria, yetzira, assiya, each consisting of five partzufim and each partzuf of five sefirot. thus, the total number of degrees that stand between our (necessary) future state and our present state is 125. these degrees are not made of marble or stone, they are inside us. they are degrees of internal spiritual development. when a person changes something inside himself, he ascends by one degree. when he changes another, he climbs another degree and so on. all the degrees are levels of equivalence with the creator. the world of ein sof is a complete equivalence of form with the creator. our world is the complete opposite of the creator. the degrees between our world and the world of ei

tiable desire of a child for pleasure and his ability to satisfy them, is like a model of the evolving human being. egoism is a necessary phase in our evolution. it is a partial answer to the question why do we need the egoism if we must fight so hard to overcome it? q: why can t we feel the spiritual world just as we feel our own? a: if we examine ourselves, we will find that we are locked in an internal scrutiny: the five sensory organs allow us to feel that there is something outside us. but if we had a different vision, for example if we could see x rays, or ultra waves, we would see a completely different picture. if we were able to hear other frequencies, we would hear very different sounds. if our sense of smell and taste were different, we would feel different things. what we feel

you are given a book and told that you can accelerate your progress with it. this way, you will out run nature s beatings from behind. that is the entire difference between the path of torah and the path of pain. we want to use kabbalah in such a way that the next blow will not catch us. if we succeed, then we will never fall again. we say that there are ups and downs. but those are actually only internal feelings. at one time we feel close to the creator, and another time we feel uncorrected and far from him. for that reason we define the first 42 of 273 situation as an ascent, and the second, a descent. however, it is only our own parts that we feel in each of the situations. both situations belong to the same degree, the same partzuf. a person cannot climb a degree without tasting his s

er threw them out, without a reasonable explanation. they can be people who have already given everything they were supposed to give to the group. each of us must fear that he or she might be that person. that melting pot gradually builds the condition by which any person, who endures despite the egoistic personal discomfort, will ultimately break through to the spiritual world. there is a lot of internal hard work needed here. but one who takes that path finds daily innovations inside himself. one feels the inner changes and how the understanding of the world around you changes by the day. you see how you become smarter than others, and this is only a temporary reward. however, there are times when the surrounding light leaves completely, and one cannot see the next day. the surrounding l

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

be pushed ferociously to the realization of the necessity of spiritual development. there will be no way to escape it. that is why we place such emphasis on the circulation of the wisdom of kabbalah, so that everyone will know and recognize its importance. part two: connecting with the light part one: phases of spiritual evolution..error! bookmark not defined. chapter 1.1- the great illusion. the internal desire in the study of kabbalah..error! bookmark not defined. chapter 1.2 between creator and creature..error! bookmark not defined. chapter 1.3 the evolution of the soul..error! bookmark not defined. chapter 1.4 the awakening of the point in the heart..error! bookmark not defined. chapter 1.5 kabbalah as a means..error! bookmark not defined. chapter 1.6 land marks..error! bookmark not de

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

a program that is concerned only with man s self-preservation, we would perceive a completely different picture. it would have been projected to the front of the soul, and would show us everything that really exists in spirituality; it would have displayed everything that exists outside us namely the light, the creator. otherwise, the picture would have been subjective and would only reflect our internal content and only out of self-gratifying consideration. the means for reprogramming the computer from egoistic to altruistic is called the wisdom of kabbalah. we can use it to create the real picture of the world without a shred of egoism. we will be able to feel the actual creation outside us, and come to equivalence of form with the light, and unification with the light. it is a state wh

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

l: buds, roses, blossoms! lilies of the light! bloom, bloom, the fragrance shed upon the air! out flames the miracle of life and love! out, out the lights! flame, flame, the rushing storm! darkness and death, and glory in my soul! swept, swept away are pope and cardinal, palace and city! there i lay beneath the golden roof of the eternal stars, borne upon some irremeable sea that glowed with most internal brilliance;*1. and verily my life was borne on the dark stream of death down whirling aeons, linked abysses, columns built of essential time. and lo! the light shed from her shoulders whom i dimly saw; crowned with twelve stars and horned as the moon; clothed with a sun to which the sun of earth were tinsel; and the moon was at her feet. a moon whose brilliance breaks the sword of song in

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

blinding webs of nature and float up to the nothing, which is all things. the ground of being, where self-forgetful silence, to emptiness. emptiness fulness. fulness god. till we touch him, and, like a snow-flake, melt upon his light-sphere fs keen circumference! the saint fs tragedy. gis there a faculty of perception? h asks st. augustine, gindependent of the senses, which, acting by means of an internal organ, is enabled to give a completer knowledge than ordinary experience? h crowleyanity, once and for all, answers: yes! and this faculty becomes active during the ecstatic state, under the illumination of which mental representations become more stripped of empirical conditions, and in an inverse proportion to which, as the mind withdraws into itself the consciousness is wiped out. cits

t is madness, what are nerves? ever, as before, does madness remain a mysterious-terrific, altogether infernal boiling-up of the nether chaotic deep, through this fair-painted vision of creation, which swims thereon, which we name the real. was luther fs picture of the devil less a reality, whether it were formed within the bodily eye, or without it? in every the wisest soul lies a whole world of internal madness, an authentic demon-empire; out of which, indeed, his world of wisdom has been creatively built together, and now rests there, as on its dark foundations does a habitable flowery earth-rind. h .sartor resartus *2. the sword of song, vol. ii, pp. 203-205. this not only carries out the philosophy of fichte, but also that of paracelsus when he said, there is gnothing in heaven or ear

THE ABYSS AND TABAET

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

THE SECRET RITUALS OF THE OTO

eral different states. apart from his frequent moves, possibly symptomatic of financial difficulties, his life seems to have been uneventful enough until his conversion to madam blavatsky s theosophy (c. 1878) and his admission to membership of the society that she had founded. hartmann spent the years 1883-85 at the theosophical headquarters situated at adyar, madras, playing a major part in the internal conflicts that almost destroyed the society and conducting a spirited, but hopeless, defence of madam blavatsky against the accusations of fraud made by madame coulomb and her husband. surprisingly enough, these latter efforts do not seem to have endeared the russian seeress to her defender, for in a letter to a. p. sinnett she wrote: poor hartmann. he is a bad lot, but would give his lif

THOUGHTS ON SETH

enment "set, the egyptian god of darkness, is the divine origin of the word. set's name ultimately means the 'separator' or 'isolator' his chief enemies are the gods of stasis and mindlessness. the first of these is osiris, death himself. set's slaying of osiris has a twofold significance for the seeker of xeper. firstly this represents the slaying of old thought patterns, the dethroning of those internal gods that we have received from society. on a second level this was the act by which set, alone of all the gods of ancient egypt, became deathless. the left hand path is a quest to become an immortal, potent, and powerful essence. set's other enemy is the demon of mindless chaos, apep. set is said to slay this creature every night just before dawn. this symbolizes overcoming self doubt an

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

ncomodo delli santi. le non le gusta, quando l avr letta torner bene farne una baldoria: che le daranno almen qualche diletto le monachine quando vanno a letto. on the worship of priapus. en, considered collectively, are at all times the same animals, employing the same organs, and endowed with the same faculties: their passions, prejudices, and conceptions, will of course be formed upon the same internal principles, although directed to various ends, and modified in various ways, by the variety of external circumstances operating upon them. education and science may correct, restrain, and extend; but neither can annihilate or create: they may turn and embellish the currents; but can neither stop nor enlarge the springs, which, continuing to flow with a perpetual and equal tide, return to

TYSON DONALD NEW MILLENNIUM MAGIC

understand the essential principles of magic through which golden dawn magic, and all other types of magic, operate. it explains why magic works the way it does in rational terms and sets forth the symbolic building blocks of the art, which function in a way that is similar to the rules of grammar in creative writing. where specific techniques in the golden dawn system appear to conflict with the internal logic of this universal grammar of magic, these discrep- ancies have been pointed out and examined. this work provides a fundamental guide to all magical systems that allows the reader to determine when specific practices make sense and when they are non- sense. the book can also be used as a template in the construction of unique, per- sonal systems of magic designed to be harmonious wit

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

nt. satanists worship a shadow, a dilution of the same power they claim to despise. consider the line dcba: d c b a dark 111 light the right end of the line represents the extreme, or totality, of light, and the left end, the totality of darkness. from the perspective of b, a is light and c is dark. but from the perspective of a, b is dark, and from the perspective of d, c is light. it is not the internal character of the points on the line that makes them light or dark since any intermediate point may be both, depending on the perspective from which it is viewed. only all light could contain no darkness, and only all darkness could contain no light-and, as was already pointed out, neither extreme can exist in the material universe. humanity can never escape the apparent duality of manifes

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

oth on the lower level of the individual ego, and the higher level of the evolution of the universe. where there is a carrot, there is always a stick. true happiness indicates to a soul its own unique destiny and service. sorrow, when it occurs on a spiritual level, punishes a soul for wandering off the path of destiny and service. true sorrow is not mere depression or sadness, but a soul-killing internal emptiness of the heart that cannot be filled by any material possession or physical sensation or emotion- al gratification. it is the state of the qlippoth, or husks-the demons who dwell beneath the world of assiah. soul, you will remember, is defined in this work as the personal identity or ego, the interface between spirit and matter. when human souls depart from the path of their desti

TYSON DONALD SOUL FLIGHT

dward kelley in several small globes of natural rock crystal. the best results were obtained by the globe dee referred to as his principal showstone, which was given to him in the form of an apport by the enochian angels. during the enochian communications, the crystal appeared to act not merely as a viewing window, but also as a power matrix and astral portal. it would glow at times with its own internal radiance. spirits came through it into the scrying chamber with kelley and dee, and kelley sent his awareness through it into various astral landscapes, so that he not only saw them but was also present within them. crystal balls of large size are expensive, particularly when they are clear with few or no flaws and inclusions. a ball of flawless rock crystal of three inches diameter or mo

solely with the physical substance of the crystal, but with its astral substance as well-with the way in which the crystal affects not only the physical senses but also the emotions, imagination, and the unconscious mind. crystals are power centers on the astral level. they accumulate and retain the potential force to cause change in the astral world. when seen with astral vision, they glow with internal radiance. it is as though a crystal, when it is contemplated and held in the thoughts, creates a gateway in the wall of separation between normal waking awareness and astral awareness. one of the ways of scrying into a crystal ball was to hold it in the hands and gaze into it in total darkness, so that the crystal was not visible with ordinary vision. my grandfather, who was an accomplish

l be magnified still further. one of the advantages of having a silver disk or diadem inscribed with the sign of projection is that it is worn only when you practice soul flight. after a few weeks of daily practice, your unconscious mind begins to associate the placing of the disk upon your forehead with the separation of the astral body. a useful habit is formed that aids in creating the correct internal conditions for projection. if you find that the use of a disk or circlet gives you a headache, you should stop using it, or at least change to a lighter disk, or looser circlet, that applies less pressure. the pain of a headache makes soul flight difficult or impossible. music music can be helpful in creating a unique sensory state that you associate only with the ritual of projection. on

TYSON DONALD THE MAGICAL WORKBOOK

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

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

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

ppears on superficial inspection to involve only external objects and symbols, it is much easier to fall into the error of supposing that mental discipline and focus are unimportant, or at least are less important than external movements, gestures, and symbols. this workbook redresses the imbalance so common to basic ritual texts, by emphasizing equally both the external aspects of ritual and the internal aspects that must accompany them. each exercise describes in detail what to do with your body and hands, but also what you must do with your emotions, will, and imagination. these inner requirements of ritual, so well-known to every skilled western practitioner, are hidden from those seeking to learn magic, simply because internal requirements of ritual magic are not examined in most inst

er alongside the date. when you have done this exercise with diligent attention for seven consecutive days, perform the same exercise cycle for another week, but this time refrain from using the words "i "my "me" myself" or "mine" both outwardly while speaking to others, and also in your own thoughts or when talking to yourself under your breath. strive to eliminate references to yourself in your internal monologue. each time you refer to yourself in your own thoughts with one of the prohibited words, mark down a stroke on paper, and at the end of the day, add up the strokes. if you suddenly realize at any point during the day that you forgot to mark a stroke, put down five strokes as a penalty. the seven-day exercise cycle can be repeated on consecutive weeks, or done on individual weeks

ley. this is a good introduction to crowley's rituals. it will be a bit bewildering to those with no prior knowledge of his magic. it should be studied together with crowley's magick in theory and practice and regardie's golden dawn. included is a fairly clear description of the greater banishing ritual of the pentagram, although as is usually the case when this ritual is described, the necessary internal actions are not presented at all, merely the external physical gestures. the golden dawn. sixth edition. edited and indexed by david godwin. st. paul, minnesota: llewellyn publications, 1990. first published in four volumes 1938-1940 by aries press of chicago. this is regardie's greatest work. it consists of an edited collection of the original golden dawn teaching documents and grade rit

TYSON DONALD THE POWER OF THE WORD

consulted as an oracle on important questions. this is likely the truth behind the golem legend. rabbi loew probably created a manlike statue, then used the magic of the kabbalah to induce an angel of god to dwell within it and act as a protective and tutelary spirit for the jews of prague during their time of trial. there are two aspects to any name, both of which must be considered in magic-the internal name and the uttered name. the internal name is what we understand the meaning of a name to be, and the inner silent expression of that name, as when we seem to speak names in our dreams, or voice them silently in our own thoughts. it is vital in magic that we understand completely the words of power, particularly the supreme name, tetragrammaton. the foregoing analysis of the structure o

always drunken and vexed in itself" by this harsh judgment god condemns the single, unified soul that pervades the entire universe to be splintered and fragmented into countless little souls at endless strife with one another. this conflict of soul against soul robs the soul of the world of her glory, which is only slightly less than that of god himself. she forgets her power and majesty in this internal strife of her parts and in this way is dragged down from her rightful high estate by the foolishness of her own children, who are parts of herself. the constant confusion within her weakens the soul of the world and allows this pure goddess to be degraded after the manner of a prostitute. the ancients usually treated the goddess earth as one substance with the soul of the world, whose bod

UNCLE SETNAKT SEZ BECOME EVIL AND RULE THE WORLD1

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

the magical thinker would go buy a spell kit. he waves his wand and sprinkles gold lodestone sand and holds his mouth just right. he attributes his failure to "having done the ritual wrong" we work to change the promotion process. when we have changed the process, we not only have performed the magical act of getting the job we want, but also we have changed an aspect of the world to reflect our internal order. we have put part of ourselves in the minds of others- a functional part of ourselves has been placed in the world because we used the level the natural order presented us. this type of immortality (living on in the thoughts of others) is actually open to everyone. i sometimes weep that the rhp has stolen this truth from so many. 7. detach yourself from the natural order by ending b

UNCLE SETNAKT SEZ PERFORM A RITUAL TOASTING

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

UNLEASHING THE BEAST

rsely, the surest way to solve our contemporary problems lies in its liberation: the battle will rage most fiercely around the question of sex .mankind must learn that the sexual instinct is ennobling. the shocking evils which we all deplore are principally due to the perversions produced by suppressions. the feeling that it is shameful and the sense of sin cause concealment, which is ignoble and internal conflict which creates distortion, neurosis, and ends in explosion. we deliberately produce an abscess and wonder why it is full of pus, why it hurts, why it bursts in stench and corruption. the book of the law solves the sexual problem completely. each individual has an absolute right to satisfy his sexual instinct as is physiologically proper for him.xxxii -145- thus we might say that c

VOX SABBATUM

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

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

rt with this prayer and these mantras. you must know that in the temple of the heart, the creative energies are mixed with the forces of christ and thereafter they elevate to the superior worlds. the inner christ lives in the heart temple. the cross of initiation is received in the heart temple. this mantric prayer is also a formula of priestly power that the magician utilizes in his practices of internal meditation in order to arrive at the feet of his divine mother. if the meditation is perfect, your adorable mother will hear your call and she will come to you; then you can converse with her about ineffable, paradisiacal things. she is devi kundalini; she is the popess of the tarot. the divine mother always listens to her devotees. in the sacred land of the vedas, the illuminated ramakri

tral plane) and into the profundities of the sanctuary. then he would teach them the grandiose mysteries of life and death. the volcanic emanations of the earth produced that apparent state of death. some disciples fall in that apparent state of death within the gnostic lumisials. the ceremony of carrying the cross (as was practiced in the gnostic lumisials, serves in order to humbly confirm some internal esoteric initiation. each one of the seven bodies of the human being must be crucified and stigmatized. all students of kabbalah must be familiar with all of the elementals of fire, air, water and earth. the present human being is still not a king or queen of nature, but all are called to be kings or queens and priests and priestesses according to the order of melchizedeck. it is necessar

y the fifth arcanum of the tarot. this arcanum is the flaming pentagram, the blazing star, the sign of divine omnipotence. this is the ineffable symbol of the verb made flesh, the terrifying star of the magi. when the pentagram elevates its two inferior rays towards the sky it represents satan. when the pentagram becomes light, it elevates only one of its rays towards the sky; this represents the internal christ of every human being who comes into this world. the human being with his legs and arms spread out to the right and left is the star of five points. brain and sex live in an eternal struggle. brain must control sex. when sex overcomes the brain, then the star of five points (the human being) falls into the abyss with the feet pointing upwards and the head pointing downwards; this is

rformed the second birth. the lunar type of brahmacharya is that absurd sexual abstinence that serves only to produce filthy, nocturnal sexual pollutions with all of its fatal consequences. hatha yoga is just a matter of acrobatics that have the power of taking the student out of the superior worlds in order to enslave him in the physical world. we have never known of an acrobatic hatha yogi with internal illuminated powers. three rays of illumination of intimate selfrealization exist: the yogi, the mystic and the perfect matrimony. however the three rays inevitably have the need for sexual magic. anything that is not directed through sexual magic is a useless waste of time. we come out from eden through the doors of sex and only through those doors can we return to eden. eden is sex in it

e blank, concentrate your mind on your inner god and start praying the lord s prayer extremely slowly, and reflect on the sense of each petition. become drowsy, to reach a profoundly sleeping state while meditating upon each word, upon each phrase, worshiping worshiping worshiping the student must not move upon waking up be motionless and practice a retrospective exercise in order to remember the internal experiences: remember where you were, what places you visited while in the astral space, what was done, what was seen, etc. this practice must be performed as a daily habit without ever becoming weary. seeing and hearing the great internal realities must be the goal. practica asana. acu stese el estudiante en el suelo sobre una alfombra. abra sus piernas y brazos a derecha e izquierda has

he ens seminis is not ejaculated it is transmuted into seminal vapors. these vapors, at the same time, convert themselves into energies and are bipolarized into positive and negative. the positive are solar forces, the negative are lunar forces. these solar and lunar energies rise through the pair of sympathetic cords that are known as the two witnesses- id and pingal. the medullar channel has an internal orifice that normally is found closed in common people. however the seminal vapors open up this orifice so that the sacred serpent [of brass nachash] can enter there within that medullar channel. it is necessary to warn the gnostic-rosicrucian brethren that they must learn how to polarize the sacred fire of the kundalini. some devotees eat meat everyday and drink alcohol; with the pretext

de sexo normal y los convierten en sus secuaces. enti ndase por personas de sexo normal a aquellos que no tienen conflicto sexual de ninguna especie. la sexualidad en personas de sexo normal, est en equilibrio perfecto con las esferas de pensamiento, sentimiento y voluntad. esas personas no abusan del sexo ni tienen aberraciones de ninguna especie. 67 the sphere of suprasexuality is the sphere of internal illumination. sexual enjoyment precedes the mystical ecstasy. sexual sensations are transmuted into sensations of ineffable ecstasy. the age of mystical ecstasy is always preceded by the age of sexual enjoyment. thus, the human life span of mystical ecstasy begins where the human life span of sexual enjoyment ends. after having attained the venusian initiation, in other words, after the a

ar todo el trabajo. cuando el alkimista derrama el vaso de hermes se apaga el fuego del hornillo del laboratorio y se pierde todo el trabajo. 69 mantras for sexual magic i.a.o. ou aoai ouo ouoae kore now continue with the powerful mantras: kawlakaw, sawlasaw, zeesar. kawlakaw is the inner god. sawlasaw is the terrestrial man and zeesar is the astral body. these powerful mantras develop all of the internal powers. we have already mentioned the mantram inri and its modifications [inri, enre, onro, unru, anra see arcanum 7. the alchemist must not forget any of these mantrams. the arcanum nine of the tarot, the hermit is prudent and wise, covered with the protective robe of apollonius which symbolizes prudence: he takes as support the staff of the patriarchs and illuminates himself with the la

WESTERN MANDALAS OF TRANSFORMATION SR AL

circle, a triangle, a moon shape, and an egg shape. they have been attributed to tarot keys with some success. i have a number of students who use them regularly. but there are some inconsistencies and a number of different interpretations. tattwa images and their possible uses can be found in the works of mathers (1971) and regardie (1984. case attributes tattwa images to zodiacal signs and the internal planetary chakras, which in turn relate specifically to color correspondences. the latter were particularly important to case, who felt that the tattwa images served as mandalas for healing the emotional, physical and etheric bodies through meditation on their colors and accompanying tones. in his book tarot (1947, case gave these tones and colors in a somewhat veiled fashion, and they ha

design as stonehenge. for example, the earliest outer bank of stonehenge had the same measurements as the perimeter of the square of the sun, 370. one will note that many of the kameas found in this chapter and elsewhere also have a perimeter of 370. other measurements in the ground plan of both stonehenge and glastonbury correspond to other principal numbers in the kamea of the sun, such as the internal hexagon at stonehenge, measuring 66600 square feet. the abbey at glastonbury is a rectangle shape which is 666 feet long and has an area of 66600 square cubits and can be shown to have been actually laid out on a magical grid of thirty-six squares. michell concludes that "it is evident that the traditional reputation of this magic square for uniting and systematizing the principle cosmic

have found their way, through such modern technologies as x-rays, radium rays, and laser surgery, into doctor's offices and hospitals and are useful in diagnosing and treating disease. visible light is also of vital importance in the proper development of plant and animal life. some studies have concluded that visible light penetrates the skulls of sheep, dogs and other mammals, and perhaps many internal organs as well. there is a good body of evidence that points to both the benefits and the hazards of certain kinds of light waves. for instance, prolonged exposure to pink light will cause rodents to die, plants will flourish under blue light but will not grow under green light, and blue light consistently reduces blood pressure in humans. but modern science (especially in america) has ne

h will bear fruit meant specifically for you. what i have found to be remarkably effective is to make the tape i described earlier and then play it through a good set of stereophonic earphones while doing the color meditation. do this and eventually the associations between the colors and the tones become automatic. soon you will only have to look at a certain color and you will begin to hear the internal tone that corresponds to it. i have found this to be an extremely effective way of working with the energies of the tarot keys as well. the vibration of each key also has its own frequency, and whenever i hear a tone in meditation, i check to see what tarot key or chakra it corresponds to, because it usually signifies what kind of energy will be moving in my life within a short time. in o

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

e theosophists say, the triad of atma-buddhi-manas descends into the quaternary of personal man, the kama, prana, linga and sthula sarira. the 4 cabeiri, or great deities of syro-phenicia, were axieros, axiokersos, axiokersa and kasmillos, children of sydyk, are named by sanchoniathon and quoted by eusebius. in the ancient egyptian form of burial, while the body was made into a swathed mummy, the internal organs of the chest and abdomen were removed and preserved in 4 jars, often called the canopic jars; they were dedicated to the 4 genii of the cardinal points, who were at times called the children of horus. the jar of amset, amesheth or mestha, the south, was man-shaped, and in it were put the stomach and large intestines; in the jar of hapi, or ahephi, the north, dog-headed, were the sm

numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott manhood, sol; full strength, mars; maturity of judgment, jupiter; and old age, saturn. 74. some philosophers have said that our souls have 7 foci in the material body, viz, the five senses, the voice and the generative power. the body has seven obvious parts, the head, chest, abdomen, two legs and two arms. there are seven internal organs, stomach, liver, heart, lungs, spleen and two kidneys. the ruling part, the head, has seven parts for external use, two eyes, two ears, two nostrils and a mouth. there are seven things seen, body, interval, magnitude, color, motion and permanency. there are seven inflections of the voice, the acute, grave, circumflex, rough, smooth, the long and the short sounds. the hand makes sev

WILLIAM WESCOTT THE CHALDEAN ORACLES OF ZOROASTER TRANSLATION

eing preexistent; not the first essence, but that whereby all things are measured. anon. z. or t. 35. and there appeared in it virtue and wisdom, and multiscient truth. anon. z. or t. 36. for in each world shineth the triad, over which the monad ruleth. damascius in parmenidem. t. 12 of 13 37. the first course is sacred, in the middle place courses the sun* in the third the earth is heated by the internal fire. anon. z. or t *jones gives sun from hellos, but some greek versions give herios, which cory translates, air. 38. exalted upon high and animating light, fire, ether and worlds. simplicius in his physica, 143. z. or t. 13 ofusi wish to express my gratitude to professor david biale, who first approached me about preparing these lectures, and to professor daniel boyarin, who followed up

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

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

as the locus of the measure of time is in the immaterial soul and not in external matter. if we divest augustine s view of its theological language, we recognize it as 8 chapter one a philosophical foundation for husserl s phenomenology of time. on this score, it is of interest to recall the words of jean-fran ois lyotard, from book xi of the confessions husserl reads off the phenomenology of the internal consciousness of time. in this book augustine sketches from below a libidinal-ontological constitution of temporality. 47 leaving aside the provocative characterization of time in the conclusion of lyotard s remark, for our purpose what is most significant is the recognition of the impact of augustine s demarcation of the soul as the site of temporal constitution on the phenomenological c

uliarly in the incarnation of the eternal word in the body of christ. we may gauge augustine s insight into the incomprehensibility and ineffability of time better if we consider his thoughts on encountering the proposition that god is truth (jn 14:6) in the eighth book of de trinitate. when the mind hears that truth, it sees the light of god (1 jn 1:5, but this intellectual vision, occasioned by internal hearing,49 is ephemeral, an instantaneous knowing of interminable truth that is subject to neither critical inquiry nor rational analysis.50 augustine instructs the reader: do not ask: what is truth [jn 18:38. for at once the mists of bodily images and the clouds of phantasms will obstruct your view, and obscure the brightness which shone upon you at the first flash when i said truth. rem

annot be measured unless it is spatially converted. this experience, moreover, is not subject to articulation, since language cannot a x meaning to the temporal flow without arresting its mobility.68 going beyond the bergsonian notion of time as inner duration in the direction of the more technical phenomenological analyses of husserl, temporal fluidity is ascribed to the intentional structure of internal time-consciousness.69 husserl would have agreed with bergson that reflection imposes the form of objective time upon an evanescent living present, but, in his mind, even the present has to be construed as a constitution of temporal intentionality striving for though never finally achieving a unitary object in the flux of manifold lived experiences.70 the present is not an impressional poi

basic to human experience than the temporal socialization that gives scope and meaning to the span of individual and communal life?74 doing time is what we are primordially, not in the sense of chronological priority but in the manner of persisting in time as the evolving self (more process than substance) acutely attuned to bearing the destiny of being the being that is yet to become no more.75 internal time-consciousness and temporal coherence one of phenomenology s most significant contributions to the history of philosophy is the privileged status accorded to time in determining the nature of 12 chapter one human consciousness and, reciprocally, the privileged status attributed to human consciousness in determining the nature of time.76 merleau-ponty hit the mark when he insisted that

l, is assigned to the world soul. proclus, accordingly, asserts that the soul with which temporal measurement begins has the whole of time for measure. 114 this account of the interiorization of the temporal unquestionably influenced augustine s definition of time as a distension of the mind (distentio animi),115 a position that approximates the present-day emphasis on the locus of temporality in internal time-consciousness.116 in modern philosophical discourse, kant established the foundation for the phenomenological viewpoint, or what has been felicitously called the reflexive temporalization of time, 117 by insisting on the transcendental ideality of the temporal sensibility.118 to be more precise, kant identified both space and time as pure forms of sensible intuition, the two sources

he stream of consciousness. 124 the privileging of time would prove to have a profound impact on subsequent philosophical and scientific speculations on the nature of being.125 husserl elaborated on the kantian position in a 1905 lecture published in 1966 as volume 10 in the husserliana series with the title zur ph nomenologie des inneren zeitbewu tseins (1893 1917) on his signature notion of the internal timeconsciousness (inneren zeitbewu tseins, which deals, more specifically, with the double intentionality of retention and the constitution of the flow of consciousness. this prephenomenal, preimmanent temporality becomes constituted intentionally as the form of the time-constituting consciousness and in it itself. the flow of the consciousness that constitutes immanent time not only exi

ten in 1929 but first published in french translation in 1933, husserl offered a slightly different account of the matter: the all-embracing cogitatum is the all-embracing life itself, with its openly endless unity and wholeness. the fundamental form of this universal synthesis, the form that makes all other syntheses of consciousness possible, is the allembracing consciousness of internal time. the correlate of this consciousness is immanent temporality itself, in conformity with which all the life-processes belonging to the ego that can ever be found reflectively must present themselves as temporally ordered, temporally beginning and ending, simultaneous or successive, within the constant infinite horizon: immanent time. the distinction between <internal> time itself and

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

e next set of names at the center of the seal the angel uriel says "the next five names thou shalt dispose in their five exterior angles of the pentacle; every angle containing one whole name. the next five names thou shalt dispose in the five exterior angles of the pentacle: every angle containing one whole name. set the first letter of these five names (in capital letters) within the five acute internal angles of the pentacle: and the rest of each name following circularly from the capital letter, but in the five exterior obtuse angles of the pentacle. set z of zedekiel within the angle which standeth up towards the beginning of the greatest circle: and so proceed towards the right hand. in the middle now of the pentacle, make a cross like a crucifix and write the last of those seven nam

Return to Occult Library Index



Related Matches
active ages air ancient angel anunnaki astral black blood child children christ church conscious consciousness cosmic creation creator crowley crystal darkness dead death degree degrees deity demons desires disease divine doctrine dream dreams earth ego egoism egyptian element elements energy energies esoteric eternal evil existence external eye fallen father fear fire fires five force forces form forms german gnostic god gods golden government greek healing heart heaven history holy human humanity india initiate initiation intellect intelligence intelligent internal kabbalah key king knowledge living lord lucis magic magick magical magician manifestation masters material matter meditation mental mind modern moon moses mother mysteries mythology natural nature occult order organization people perception physical plane planet planets positive power powers psyche psychological psychology re reality religious revelation ritual royal sea secret sefirot set seven sex sexual skull society solar soul souls south spirit spiritual square squares star state states stone sun symbols tarot teachings temple temporal three tradition transformation tree triangle truth union universal universe vessels virtue war water white wisdom women world worlds yoga


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