Michael Wynn's Occult Reference Library
MANTRA,MANTRAS

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A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

he air element, over the symbol activates the innate power of rushing winds that cut through inertia and bring welcome change, harnessing the energies of wide skies in which there are no limits, soaring like eagles, carrying your wishes to the sun. you can unite other elemental forces by using the appropriate tools and substances. similarly, you might begin a chant, a medley of goddess names or a mantra of power linked with the theme, or a slow spiral dance around the circle. you could try drumming or tying knots either on individual cords or in a group, creating a pattern with the longer cords of fellow witches, perhaps looped around a tree. the action of the magick is limited only by the environment and your imagination. you may find that improvisation enters quite spontaneously as the e

to hand* begin to circle the tree deosil, reciting faster and faster: tree power, earth power, sun shower and light, encircle me, enfold me, goddess radiance bright. if you do not want to use the goddess as a focus for your magick, you can substitute the word 'god' or say 'golden radiance bright. you can also create your own chant, if you prefer, that may change from line to line, or use a simple mantra, such as: touch me, enfold me, enclose me* when you feel the power reaching a climax, cast the scarves high into the air and hug the tree, pressing your feet down hard to ground your energy and receive healing light from the trunk. if you are working alone, you may feel that in a sense you are not alone but are joining with the tree spirits and devas, the higher forces of nature who will da

your power finger (the index finger of the hand you write with) or a wand made of willow, hazel or rowan or ash sharpened at one end. chant: circle of light, circle of healing, protect me within and aid this my working* empower the dried herbs by mixing them in a mortar and pestle with a few drops of laurel or eucalyptus essential oil- these are also good for viral infections. as you mix, chant a mantra, such as: heal and restore, strength once more. if you are working as a group, one person should mix the herbs on the altar while the others chant the names of healing deities (see page 77) in ever-rising intensity and pitch, for example: brighid, ganga, hermes, thoth, hygeia, panacea, sulis, iduna! as you do so, you raise a cone of healing energies over the mortar and pestle, breathing in

ween your hands and repeat the original herb empowerment or sit in silence recreating the ritual in your mind. you can add words of healing as above. if the object of the healing is a place, such as a lake or woodland under threat, imagine that you are in that place* circle your crystal pendulum or a pointed healing crystal over the symbol (or sachet or poppet) nine times widdershins, saying as a mantra: go, pain and sorrow, change to star or sunbeam, transformed in joy and in tranquillity* plunge the pendulum into the water and hold it to the light so the drops of water fall off and scatter as rainbow light beams all around the symbol. you can also create the light beams by angling your candle or hanging rainbow crystals in your window. it is not cheating, but directing natural forces for

the more healing you carry out for others, the more harmony will fall on you under the threefold law. if you are working with friends or in a group, after showering it with light beams, pass the symbol round to each person, adding individual blessings. give each person a small, white candle to set before them so that they can personally send light and blessings. the words can be spoken as a joint mantra or chant. a short ritual for absent healing this can be carried out once a month for those who regularly need your help and support. use natural candles such as beeswax rather than paraffin-based for this ritual if possible* light your healing candle and burn rose or lavender incense or a healing oil, such as chamomile or rosewood* read through all the names in your healing book, adding any

hose who regularly need your help and support. use natural candles such as beeswax rather than paraffin-based for this ritual if possible* light your healing candle and burn rose or lavender incense or a healing oil, such as chamomile or rosewood* read through all the names in your healing book, adding any new ones to the list and giving thanks for any who have recovered* speak your own prayer or mantra to your god, the goddess, or any healing deities who seem appropriate. you may call upon an archangel or the benign powers of light and love, if this seems more meaningful. each person present can again add blessings* leave the candle 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 f

rtunities or dilemmas. you can also create your own spells very simply for any personal need, using the relevant colours, crystals, oils, incenses and herbs listed throughout the book. having arranged any candles, crystals or incenses that can help to strengthen your own inner powers, you must first focus on your wish or need by stating what it is you want, perhaps in the form of a chant or power mantra, gradually increasing its speed and intensity. at first this may seem strange but as you can get caught up in the rhythm, some people find they like to dance or drum; then, finally, you can send the accumulated energies out into the cosmos. this can be done in a variety of ways, for example by leaping in the air if you are dancing, giving a final shout if you are chanting, blowing out a can

love the best [name the place* spin round nine times deosil, saying: far from home, may i roam, far to fly, o'er sea or sky* now open your purse and blow the dandelions clocks, one for each direction, beginning with your chosen one, saying: fly far, fly free 'cross land and sea, with you i go, let it be so* finally, run or walk fast down the hill, reciting the name of your chosen destination as a mantra* when you get home, make a step, however small, towards planning your trip. a spell for moving house whether you are stuck at the buying or selling stage, this spell can get the energies moving to conclude the deal. if you are trying to sell your house, use a door key from your present property, but if you are trying to buy a house, use a brand new key* find an estate agent's picture of you

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

when we come to the consideration of advanced yoga, a subject which may be adequately treated in a second series of four lectures. by special request only, and i sincerely hope that nothing of the sort will happen. 29. before proposing a vote of thanks to the lecturer for his extraordinarily brilliant exposition of these most difficult subjects, i should like to add a few words on the subject of mantra- yoga, because this is really a branch of pranayama, and one which it is possible to practise quite thoroughly in this country. in book iv, part i, i have described it, with examples, quite fully enough. i need here only say that its constant use, day and night, without a moment's cessation, is probably as useful a method as one could find of preparing the current of thought for the assumpt

deity. this book is admirable beyond praise, reviewing the whole subject in every detail with flawless brilliancy of phrase. its practice is enough in itself to bring the devotee to high attainment. this is only for the few. but every student should make a point of saluting the sun (in the manner recommended in liber resh) four times daily, and he shall salute the moon on her appearance with the mantra gayatri. the best way is to say the mantra instantly one sees the moon, to note whether the attention wavers, and to repeat the mantra until it does not waver at all. he should also practise assiduously liber iii. vel jugorum. the essence of this practice is that you select a familiar thought, word or gesture, one which automatically recurs fairly often during the day, and every time you ar

nd. 10. we may now turn to the consideration of yoga practices themselves. i assume that in the fortnight which has elapsed since my last lecture you have all perfected yourselves in asana and pranayama; that you daily balance a saucer brimming with sulphuric acid on your heads for twelve hours without accident, that you all jump about busily like frogs when not seriously levitated; and that your mantra is as regular as the beating of your heart. the remaining four limbs of yoga are pratyahara, dharana, dhyana and samadhi. i will give you the definition of all four at a single stroke, as each one to some extent explains the one following. pratyahara may be roughly described as introspection, but it also means a certain type of psychological experience. for instance, you may suddenly acquir

*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 operates the magical ecstasy. 11. this then is reality: direct experience. how doe

ALEISTER CROWLEY BOOK OF LIES

f the moraine without ever casting his eyes upon the ground [74] commentary( lambda-beta) this title is a mere reference to the metaphor of the last paragraph of the chapter. frater p, as is well known, is a mountaineer. this chapter should be read in conjunction with chapters 8 and 30. it is a practical instruction, the gist of which is easily to be apprehended by comparatively short practice of mantra-yoga. a mantra is not being properly said as long as the man knows he is saying it. the same applies to all other forms of magick. book of lies get any book for free on: www.abika.com 72 [75] 33 kappa-epsilon-phi-alpha-lambda-eta lambda-gamma baphomet a black two-headed eagle is god; even a black triangle is he. in his claws he beareth a sword; yea, a sharp sword is held therein. this eagle

y uttering this name the universe is destroyed. this statement means the same as that of the hindus, that the effective utterance of the name of shiva would cause him to awake, and so destroy the universe. in egyptian and gnostic magick we meet with pylons and aeons, which only open on the utterance of the proper word. in mohammedan magick we find a similar doctrine and practice; and the whole of mantra-yoga has been built on this foundation. thoth, the god of magick, is the inventor of speech; christ is the logos. lines 1-4 are now clear. in lines 507 we see the results of shivadarshana. do not imagine that any single ides, however high, however holy (or even however insignificant, can escape the destruction. the logician my say "but white exists, and if white is destroyed, it leaves blac

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

illustration of the principles on which the practicus may construct his own sacred words. this word has been uttered by the master therion himself, as a means of declaring his own personal work as the beast, the logos of the aeon. to understand it, we must make a preliminary consideration of the word which it replaces and from which it was developed: the word aum. the word aum is the sacred hindu mantra which was the supreme hieroglyph of truth, a compendium of the sacred knowledge. many volumes have been written with regard to it; but, for our present purpose, it will be necessary only to explain how it came to serve for the representation of the principal philosophical tenets of the rishis. 45 firstly, it represents the complete course of sound. it is pronounced by forcing the breath fro

the anode and kathode. the number 100 is therefore a synthetic glyph of the subtle energies employed in creating the illusion, or reflection of reality, which we call manifested existence. the above are the principal considerations in the matter of aumgn. they should suffice to illustrate to the student the methods employed in the construction of the hieroglyphics of magick, and to arm him with a mantra of terrific power by virtue whereof he may apprehend the universe, and control in himself its karmic consequences. 49 vi the magical memory<magical memory" as that described by f. a. yates and used by the ancient roman orators for mnemonics> i there is no more important task than the exploration of one's previous incarnations<
number of mental methods of invocation, of which we may give three. the first method concerns the so-called astral body. the magician should practise the formation of this body as recommended in liber o, and learn to rise on the planes according to the instruction given in the same book, though limiting his "rising" to the particular symbol whose god he wishes to invoke. the second is to recite a mantra suitable to the god. the third is the assumption of the form of the god- by transmuting the astral body into his shape. this last method is really essential to all proper invocation, and cannot be too sedulously practised. there are many other devices to aid invocation, so many that it is impossible to enumerate them; and the magician will be wise to busy himself in inventing new ones. we w

s into the air, and remains there for an appreciably long period, from a second to an hour or more. let him further investigate any mental results which may occur. 6 "third practice- in order both to economise his time and to develop his powers, let the zelator practise the deep full breathing which his preliminary exercises will have taught him during his walks. let him repeat a sacred sentence (mantra) or let him count, in such a way that his footfall beats accurately with the rhythm thereof, as is done in dancing. then let him practise pranayama, at first without the kumbhakam<equinox spells this "kumbakham" in this spot only, and paying no attention to the nostrils otherwise than to keep them clear. let him begin by an indrawing of the breath for 4 paces, and a breathing out

4 paces. let him increase this gradually to 6.6, 8.8, 12.12, 16.16 and 24.24, or more if he be able. next let him practise in the proper proportion 4.8, 6.12, 8.16, 12.24 and so on. then if he choose, let him recommence the series, adding a gradually increasing period of kumbhakam<equinox spells this "kumbhakham. 7 "fourth practice- following on this third practice, let him quicken his mantra and his pace until the walk develops into a dance. this may also be practised with the ordinary waltz step, using a mantra in three-time, such as gr:epsilon-piepsilon- lambda-theta-omicron-nu, gr:epsilon-pi-epsilon-lambda-theta-omicron-nu, gr:alpha-rho-tau-epsilon-mu-iota-sigma; or iao, iao sabao; in such cases the practice may be combined with devotion to a particular deity: see liber clxx

o a dance. this may also be practised with the ordinary waltz step, using a mantra in three-time, such as gr:epsilon-piepsilon- lambda-theta-omicron-nu, gr:epsilon-pi-epsilon-lambda-theta-omicron-nu, gr:alpha-rho-tau-epsilon-mu-iota-sigma; or iao, iao sabao; in such cases the practice may be combined with devotion to a particular deity: see liber clxxv. for the dance as such it is better to use a mantra of a non-committal character, such as gr:tau-omicron gr:epsilon-iota-nu-alpha-iota, gr:tau-omicron gr:kappa-alpha-lambda-omicron-nu, gr:tau-omicron 'gr:alpha-gamma-alphadelta- omicron-nu<equinox has this last word as' gr:gammaalpha- theta-alpha-nu> or the like. 406 8 "fifth practice- let him practice mental concentration during the dance, and investigate the following experim

ALEISTER CROWLEY MAGICK WITHOUT TEARS

a.com 157 witch hazel in your garden- or do i call it park? if so, cut (with the magick knife- i would lend you mine) a bough, as nearly straight as possible, about two feet long. peel it, rub it constantly with oil of abramelin (this, and his incense, from wallis and co, 26 new cavendish 21 street, w.1) and keep wrapped in scarlet silk, constantly, i wrote, and meant it; rub it, when saying your mantra, to the rhythm of that same (remember "a ka dua" is the best; ask me to intone it to you when you next visit me) the cup. there are plenty of chalices to be bought. it should be of silver. if ornamented, the best form is that of the apple. i have seen suitable cups in many shops. the sword. the ideal form is shown in the ace of swords in the tarot. at all events, let the blade be straight

m an absolutely sufficient guide to the useful practise of the subject; anything else is almost certain to operate as a distraction. swami vivekananda summarised yoga under four headings, and i do not think that one can improve on that classification. his four are: gnana, raja, bhakti and hatha, and comprise all divisions that it is desirable to make. as soon as one begins to add such sections as mantra yoga, you 53 magic without tears get any book for free on: www.abika.com 331 are adding to without enriching the classification, and once you begin where are you to stop? but i honestly believe that the excessive simplication given in eight lectures on yoga is a practical advantage. any given type of yogas is the work of a lifetime and for that reason alone it is desirable to confine onesel

ALEISTER CROWLEY MEDITATION

at some yogis carry it to the point of trying to stop the beating of the heart. whether this be desirable or no it would be useless to the beginner, so he will endeavour to make the breathing very slow and very regular. the rules for this practice are given in liber ccvi. the best way to time the breathing, once some little skill has been acquired, with a watch to bear witness, is by the use of a mantra. the mantra acts on the thoughts very much as pranayama does upon the breath. the thought is bound down to a recurring cycle; any intruding thoughts are thrown off by the mantra, just as pieces of putty would be from a fly-wheel; and the swifter the wheel the more difficult would it be for anything to stick. this is the proper way to practise a mantra. utter it as loudly and slowly as possi

a. utter it as loudly and slowly as possible ten times, then not quite so loudly and a very little faster ten times more. continue this process until there is nothing but a rapid movement of the lips; this movement should be continued with increased velocity and diminishing intensity until the mental muttering completely absorbs the physical. the student is by this time absolutely still, with the mantra racing in his brain; he should, however, continue to speed it up until he reaches his limit, at which he should continue for as long as possible, and then cease the practice by reversing the process above described. any sentence may be used as a mantra, and possibly the hindus are correct in thinking that there is a particular sentence best suited to any particular man. some men might find

as possible, and then cease the practice by reversing the process above described. any sentence may be used as a mantra, and possibly the hindus are correct in thinking that there is a particular sentence best suited to any particular man. some men might find the liquid mantras of the quran slide too easily, so that it would be possible to continue another train of thought without disturbing the mantra; one is supposed while saying 19 the mantra to meditate upon its meaning. this suggests that the student might construct for himself a mantra which should represent the universe in sound, as the pantacle< should do in form. occasionally a mantra may be "given "i.e" heard in some unexplained manner during a meditation. one man, for example, used the words "and strive t

occasionally a mantra may be "given "i.e" heard in some unexplained manner during a meditation. one man, for example, used the words "and strive to see in everything the will of god" to another, while engaged in killing thoughts, came the words "and push it down" apparently referring to the action of the inhibitory centres which he was using. by keeping on with this he got his "result" the ideal mantra should be rhythmical, one might even say musical; but there should be sufficient emphasis on some syllable to assist the faculty of attention. the best mantras are of medium length, so far as the beginner is concerned. if the mantra is too long, one is apt to forget it, unless one practises very hard for a great length of time. on the other hand, mantras of a single syllable, such as "aum<<

e might even say musical; but there should be sufficient emphasis on some syllable to assist the faculty of attention. the best mantras are of medium length, so far as the beginner is concerned. if the mantra is too long, one is apt to forget it, unless one practises very hard for a great length of time. on the other hand, mantras of a single syllable, such as "aum<mantra containing the word "aum" one sometimes forgets the other words, and remains concentrated, repeating the "aum" at intervals; but this is the result of a practice already begun, not the beginning of a practice> are rather jerky; the rhythmical idea is lost. here are a few useful mantras: 1. aum. 2. aum tat sat aum. this mantra is purely spondaic. ii. illustration: line of music with: aum tat

um. this mantra is purely spondaic. ii. illustration: line of music with: aum tat sat aum :under it 3. aum mani padme hum; two trochees between two caesuras. iii. illustration: line of music with: aum ma-ni pad-me hum :under it 4. aum shivaya vashi; three trochees. note that "shi" means rest, the absolute or male aspect of the deity "va" is energy, the manifested or female side of the deity. this mantra therefore expresses the whole course of the universe, from zero through the finite back to zero. iv. illustration: line of music with: aum shi-va-ya va-shi aum shi-va-ya vashi :under it 5. allah. the syllables of this are accented equally, with a certain pause between them; and are usually combined by fakirs with a rhythmical motion of the body to and fro. 6. hua allahu alazi lailaha illa h

etween them; and are usually combined by fakirs with a rhythmical motion of the body to and fro. 6. hua allahu alazi lailaha illa hua. 20 here are some longer ones: 7. the famous gayatri. aum! tat savitur varenyam bhargo devasya dimahi dhiyo yo na pratyodayat. scan this as trochaic tetrameters. 8. qol: hua allahu achad; allahu assamad; lam yalid walam yulad; walam yakun lahu kufwan achad. 9. this mantra is the holiest of all that are or can be. it is from the stele of revealing<equinox vii> a ka dua tuf ur biu bi aa chefu ix. dudu ner af an nuteru. illustration: two lines of music with: a ka du- a tuf ur bi- u bi a'a che- fu du- du ner af an nu- te -ru :under them such are enough for selection<mantras: 1 aum is the sound produced by breathing forcibly

! 8. say: he is god alone! god the eternal! he begets not and is not begotten! nor is there like unto him any one! 9. unity uttermost showed! i adore the might of thy breath, supreme and terrible god, who makest the gods and death to tremble before thee- i, i adore thee> there are many other mantras. sri sabapaty swami gives a particular one for each of the cakkras. but let the student select one mantra and master it thoroughly. 21 you have not even begun to master a mantra until it continues unbroken through sleep. this is much easier than it sounds. some schools advocate practising a mantra with the aid of instrumental music and dancing. certainly very remarkable effects are obtained in the way of "magic" powers; whether great spiritual results are equally common is a doubtful point. per

with the aid of instrumental music and dancing. certainly very remarkable effects are obtained in the way of "magic" powers; whether great spiritual results are equally common is a doubtful point. persons wishing to study them may remember that the sahara desert is within three days of london; and no doubt the sidi aissawa would be glad to accept pupils. this discussion of the parallel science of mantra-yoga has led us far indeed from the subject of pranayama. pranayama is notably useful in quieting the emotions and appetites; and, whether by reason of the mechanical pressure which it asserts, or by the thorough combustion which it assures in the lungs, it seems to be admirable from the standpoint of health. digestive troubles in particular are very easy to remove in this way. it purifies

footnote: sic, should be "do what thou wilt shall be the whole of the law> remember that for the purpose of this treatise the whole object of yama and niyama is to live so that no emotion or passion disturbs the mind) 24 chapter iv pratyahara pratyahara is the first process in the mental part of our task. the previous practices, asana, pranayama, yama, and niyama, are all acts of the body, while mantra is connected with speech: pratyahara is purely mental. and what is pratyahara? this word is used by different authors in different senses. the same word is employed to designate both the practice and the result. it means for our present purpose a process rather strategical than practical; it is introspection, a sort of general examination of the contents of the mind which we wish to control

f you prefer it, time, chosen as one of the conditions of normal consciousness. the mouse is the ego "mus" a mouse, being only sum "i am" spelt qabalistically backwards. this ego or prana or kundalini force being driven up the spine, the clock strikes one, that is, the duality of consciousness is abolished. and the force again subsides to its original level "hickory, dickory, dock" is perhaps the mantra which was used by the adept who constructed this rime, thereby hoping to fix it in the minds of men; so that they might attain to samadhi by the same method. others attribute to it a more profound signifcance-which it is impossible to go into at this moment, for we must turn to- humpty dumpty sat on a wall; humpty dumpty got a great fall; all the king's horses and all the king's men couldn'

ALEISTER CROWLEY THE SWORD OF SONG

d? a sage, i say, although he mentions perhaps the best of his inventions, god. for at first this practice tends 500 to holy thoughts (the holy deeds precede success) and reverent gaze upon the ancient one of days, beyond which fancy lies the truth. to find which i have left my youth, 505 all i held dear, and sit alone still meditating, on my throne of kusha-grass,48 and count my beads, murmer my mantra,49 till recedes the world of sense and thought i sink 510 the sword of song 38 nothing. the apotheosis of realism and idealism alike gayatri. is the soul of osiris a hymn book? how verse is written. prayer. to what abyss s dizzy brink? and fall! and i have ceased to think! that is, have conquered and made still mind s lower powers by utter will. it may be that pure nought will fail 515 quit

s over obstacles* author of a text-book on formal logic. the sword of song 70 the prosidist will note the false quantity of this word. but this is as it should be, for ganesha pertains to shiva, and with shiva all quantity is false, since, as parameshvara, he is without quantity or quality. 485. carroll.47 see alice in wonderland, cap. ult. 508. kusha-grass.48 the sacred grass of the hindus. 509. mantra.49 a sacred verse, suitable for constant repitition, with a view to quieting the thought. any one can see how simple and effective a means this is. 519. gayatri.50 this is the translation of the most holy verse of the hindus. the gender of savitri has been the subject of much discussion and i believe grammatically it is masculine. but for mystical reasons i have made it otherwise. fool! 557

to pass that there lived under his admirable government a weaver named suraj ju2 and his wife chandi.3 and in the fulness of her time did she give birth to a man child, and they called him perdu r abu.4 now the child grew, and the tears of the mother fell, and the wrath of the father waxed: for by no means would the boy strive in his trade of weaving. the loom went merrily, but to the rhythm of a mantra; and the silk slipped through his hands, but as if one told his beads. wherefore the work was marred, and the hearts of the parents were woe because of him. but it is written that misfortune knoweth not the hour to cease, and that the seed of sorrow is as the seed of the banyan tree. it groweth and is of stature as a mountain, and, ay me! it shooteth down fresh roots into the aching earth

and sang the following verse: brahma, and vishnu, and great shiva! truly i see the trinity in all things dwell, some rightly tinged of heaven, others duly pitched down the steep and precipice of hell. nay, not your glory ye from fable borrow! these three i see in spirit and in sense, these three, o miserable see! sorrow, absence of ego, and impermanence! and at the rhythm he swooned, for his old mantra surged up in the long-sealed vessels of sub-conscious memory, and he fell into the calm ocean of a great meditation. 1902 the three characteristics the three characteristics 103 ii jehjaour1 was a mighty magician; his soul was dark and evil; and his lust was of life and power and of the wreaking of hatred upon the innocent. and it came to pass that he gazed upon a ball of crystal wherein we

had never heard human speech, tried to mimic the old lama, and was amazed at his success. pride first seized the bird, but it was not long before the words had their own effect, and it was in meditation upon the conditions of existence that he eternally repeated the formula* a home at distant inglistan. an old lady, and a grey parrot in a cage. the parrot was still muttering inaudibly the sacred mantra. now, now, the moment of destiny was at hand! the four noble truths shone out in that parrot s mind; the three characteristics appeared luminous, like three spectres on a murderer s grave: unable to contain himself he recited aloud the mysterious sentence. the old lady, whatever may have been her faults, could act promptly. she rang the bell. sarah! said she, take away that dreadful creatur

ALEISTER CROWLEY EQUINOX EQ I 1 2

home, having performed a little business and driven back. will sit down and do asana, etc. 3.20. have started. 3.28. 7 pranayama cycles enough. doubtless the big lunch is a nuisance. i continue meditating simply. 3.36. asana hurts badly, and i can no longer concentrate at all. must take 5 minutes' rest and then persevere. 13 3.41. began again. i shall take "hua allalu alazi lailaha illa hua" for mantra [any sacred sentence, whose constant repetition produces many strange effects upon the mind. ed. if i want one, or: may adonai reveal unto me a special mantra to invoke him! 3.51. broke down again, mantra and all. 3.52- went on meditating in "hanged man posture"[legs 4.14. crossed, arms below head, like the figure of the hanged man in the tarot cards. ed. to formulate sacrifice and pain sel

e day with 10 pranayamas, which caused me to perspire freely, but were not altogether easy or satisfactory. 16 "the second day" the stroke of twelve found me duly in my asana, practising pranayama. let me continue this work; for it is written that unto the persevering mortal the blessed immortals are swift what they should happen to a persevering immortal like myself? 12.7. trying meditation and mantra. 12.18. i find thoughts impossible to concentrate; and my asana, despite various cowardly attempts to "fudge" it, is frightfully painful. 12.20. in the hanged man posture, meditating and willing the presence of adonai by the ritual "thee i invoke, the bornless one" and mental formulae. 12.28. i'm hopelessly sleepy! invocation as bad as bad could be attention all over the place. irrational

opelessness of the task. especially do i get the buddhist feeling, not only that asana is intensely painful, but that all conceivable positions of the body are so. 11.0. still sitting; quite sceptical; sticking to it just because i am a man, and have decided to go through with it. 11.13. have done 10 p.y. cycles. a bit better,and a slight hint of the bhuchari siddhi foreshadowed. have been saying mantra; the question arises in my mind: 18 11.13. am i mixing my drinks unduly? i think not; if one didn't change to another mystic process, one would have to read the newspaper. 11.20. this completes my half-hour of asana. legs very painful; yet again i find myself wishing for kandy (not sugar candy, but the place where i did my first hindu practices and got my first results) and a life devoted e

h bronze green wings iridescent that rose up startled and angry. and i saw that 19 2.10. the littlest courage is enough to rise and throw off sleep, like a small soldier in complete armour of silver advancing with sword and shield at whose sight that dragon, not daring to abide the shock, flees utterly away. 2.15. lunch, 3 garibaldis and 3 gaufrettes. wrote two letters. 2.50. going out walk with mantra. 8.3. this walk was in a way rather a success. i got the good mantra effects,"e.g. the brain taking it up of its own accord; also the distaste for everything but adonai became stronger and stronger. but when i returned from a visit to b--e on an errand of comradeship 1 1/2 hours' talk to cut out of this mantra-yoga i found all sorts of people at the d me, where i drank a citron press the

1/2 hours' talk to cut out of this mantra-yoga i found all sorts of people at the d me, where i drank a citron press they detained me in talk, and at 6.30 maryt turned up and i had to chew a sandwich and drink coffee while she dined. i feel a little headache; it will pass. she is up here now with me, but i shall try to meditate. charming as she is, i don't want to make love to her. 8.40. mixed mantra and caresses rather a success.(at her request i gave m. a minimum dose of x. 9.15. asana and meditation with mantra since 8.40. the blackness seems breaking. for a moment i got a vague glimpse of one's spine (or rather one's sushumna) as a galaxy of stars, thus suggesting the stars as the ganglia of the universe. 9.18 to continue. 10.18. not very satisfactory. asana got painful; like a 20 w

d not perform the "vajroli mudra.[for this see the shiva sanhita, and other of the holy sanskrit tantras. ed. however, having got rid of her for the moment, one may continue. 10.24- p.y.[prana yama. ed. 14 cycles. some effort required; 10.39. sweating appears to have stopped and bhuchari hardly begun. my head really aches a good deal. i must add one or two remarks. in my walk i discovered that my mantra hua allahu, etc. really belongs to the visuddhi cakkr m; so i allowed the thought to concentrate itself there.[the visuddhi-cakkr m: the "nerve centre, in hindu mystic physiology, opposite the larynx. ed. also, since others are to read this, one must mention that almost from the beginning of this working of magick art the changed aspect of the world whose culmination is the keeping of the o

i shall rest for a few moments to try and get rid of my headache. a good simile (by the way) for the yogi is to say that he watches his thought like a cat watching a mouse. the paw ready to strike the instant mr. mouse stir. i have chewed a gaufrette and drunk a little water, in case the headache is from hunger.(p.s. it was so; the food cured it at once. 11.2. i now lie down as hanged man and say mantra in visuddhi. 11.10. i must really note the curious confusion in my mind between the visuddhi cakkr m and that part of the boulevard edgar quinet which opens on to the cemetery. it seems an identity. in trying to look "at" the cakkr m, i saw that. query: what is the connection, which appeared absolute and essential? i had been specially impressed by that gate two days ago, with its knot of m

he connection, which appeared absolute and essential? i had been specially impressed by that gate two days ago, with its knot of mourners. could the scene have been recorded in a brain-cell adjoining that which records the visuddhi-idea? or did i at that time unconsciously think of my throat for some other reason? bother! these things are all dog- faced demons! to work! 11.17. work: meditation an mantra. 11.35. no good. went off into a reverie about a castle and men-at-arms. this had all the qualities of a true dream, yet i was not in any other sense asleep. i soon will be, though. it seems foolish to persist. 22 11.35. and indeed, though i tried to continue the mantra with its high aspiration to know adonai, i must have slept almost at once."the third day" 6.55. now the day being glorious

de it be at ease and take its rest oh, wretched man! slave of the hour and of the worm! 7.0- fifteen cycles of prana yama put me right mentally 7.16. and physically: otherwise they had little apparent success. 7.30. have breakfasted a pear and two garibaldis.(these by the way are the small size, half the big squares. 7.50. have smoked a pipe to show that i'm not in a hurry. 8.5. hanged man with mantra in visuddhi. thought i had been much longer. at one point the spirit began to move how the devil else can i express it? the consciousness seemed to flow, instead of pattering. is "that" clear? one should here note that there may perhaps be some essential difference in the operation of the moslem and hindu mantrams. the latter boom; the former ripple. i have never tried the former at all se

s seemed to flow, instead of pattering. is "that" clear? one should here note that there may perhaps be some essential difference in the operation of the moslem and hindu mantrams. the latter boom; the former ripple. i have never tried the former at all seriously until now. 23 8.10-"m me jeu" no good at all. think i'll get up and have 8.32. a turker. 9.0. am up, having read my letters. continuing mantra all the time in a more or less conscious way. 9.25. wrote my letters and started out. 10.38. have reached the caf de la paix, walking slowly with my mantra. i am beginning to forget it occasionally, mispronouncing some of the words. a good sign! now and then i tried sending it up and down my spine, with good effect. 10.40. i will drink a cup of coffee and then proceed to the hammam. this ma

hee to the service of the magic of light. let the pulsations of my heart be strong and regular and slow! let my brain be wakeful and active in its supreme task of self-control! that my desired end may be effected through thy strength, adonai, unto whom be the glory for ever! amen without lie, and amen, and amen of amen. 11.0. i now proceed to the hammam. 24 12.0. the bath is over. i continued the mantra throughout, which much alleviated the torture of massage. but i could not get steady and easy in my asana or even in the hanged man or shavasana, the "corpse-position. i think the heat is exciting, and makes me restless. i continue in the cooling-room lying down. 12.10. i have ordered 12 oysters and coffee and bread and butter. o oysters! be ye unto me strength that i formulate the 12 rays

in and ceremonial manner. 12.45. i have eaten my oysters, chewing them every one; also some bread and butter in the same manner, giving praise to priapus the lord of the oyster, to demeter the lady of corn, and to isis the queen of the cow. further, i pray symbolically in this meal for virtue, and strength, and gladness; as is appropriate to these symbols. but i find it very difficult to keep the mantra going, even in tune with the jaws; perhaps it is that this peculiar method of eating (25 minutes 25 for what could be done normally in 3) demands the whole attention. 1.30. drifted into a nap. well! we shall try what brother body really wants. 1.35. my attempt to go to sleep has made me supernaturally wakeful. i am as often before in the state described by paul (not my masseur; the other

nly know. 2.45. rubbish! everything perfectly normal. difficult, though, to keep mantram going. 3.0. am sitting on the brink of the big fountain in the luxembourg. this deadness of the whole system continues. to explain. normally, if the thought be energetically directed to almost any point in the body, that point is 26 felt to pulse and even to ache. especially this is the case if one vibrates a mantra or magical name in a nerve-centre. at present i cannot do this at all. the prana seems equilibrated in the whole organism: i am very peaceful just as a corpse is. it is terribly annoying, in a sense, because this condition is just the opposite of dharana; yet one knows that it is a stage on the way to samadhi. so i rise and give confidently the sign of apophis and typhon, and will then reg

ALEISTER CROWLEY EQUINOX EQ I 2

s just and wise before he was made king. the life and work of the mystic will reflect (though dimly) the supreme guiding force of the mystic, the highest trance to which he has attained. yoga and magic i. yoga is the art of uniting the mind to a single idea. it has four methods. gnana-yoga. union by knowledge. raja-yoga. union by will. bhakta-yoga. union by love. hatha-yoga. union by courage. add mantra-yoga. union through speech. karma-yoga. union through work. these are united by the supreme method of silence. ii. ceremonial magic is the art of uniting the mind to a single idea. it has four methods. the holy qabalah. union by knowledge. the sacred magic. union by will. the acts of worship. union by love. the ordeals. union by courage. add the invocations. union by speech. the acts of ser

ALEISTER CROWLEY EQUINOX EQ I 3 2

on p.'s faculties of belief. they had had, he said, an argument about the god shiva, the destroyer, whom i.a. worshipped because, if one repeated his name often enough, shiva would one day open his eye and destroy the universe, and whom d.d.c.f. feared and hated because he would one day open his eye and destroy d.d.c.f. i.a. closed the argument by assuming the position padmasana and repeating the mantra "shiva, shiva, shiva, shiva, shiva, shiva" d.d.c.f, angrier than ever, sought the sideboard, but soon returned, only to find frater i.a. still muttering "shiva, shiva, shiva, shiva, shiva "will you stop blaspheming" cried d.d.c.f; but the holy man only said "shiva, shiva, shiva, shiva, shiva, shiva, shiva, shiva, shiva, shiva "if you don't stop i will shoot you" said d.d.c.f, drawing a revo

ALEISTER CROWLEY EQUINOX EQ I 4 2

re is a sensation (vedana) of a raising, etc" the next stage is that of perception (sa a "there is a perception of a (pleasant and unpleasant) sensation of a raising, etc" the two further stages sankhara and vi anam pursue the analysis to its ultimation "there is a consciousness of a tendency to perceive the (pleasant and unpleasant) sensation of a and found it easy to get into the way of it as a mantra which does not interfere much with sense-impressions, 178 but remains as an undercurrent. after several days of this desultory mahasatipatthana, he turned his mind once again to the great work and decided upon a fortnight's strict magical retirement. though his retirement culminated in no definite state of illumination, it is most interesting from a scientific point of view, as it has been

n a good deal of pain. 11.40 a.m. mahasatipatthana. 11.57 a.m. pr n y ma. 10. 20. 30. i do seem bad! my left nostril is not all it should be. 11.57 a.m. left temple. 12.30 p.m. began mahasatipatthana desultorily. 1.15 p.m. in mahasatipatthana. doing it very badly. seem sleepy. 1.35 p.m. went out for a walk feeling ill. ill all the week. 28th during the night began again meditation upon ajna, and "mantra aum tat sat aum" 30th. decide to do tests on old principle to see how i really stand. 179 begin. end. object. time. no. of breaks. 10.21 a.m. 10.23 a.m. red cross 2 m. 10 s. several breaks of the kind "oh, how well i'm doing it" seem quite to have forgotten what very long times i used to do. white tri- 10 m. 20 breaks. angle [this about harmonic of good; 20 m. 10 breaks is a good per- forma

l. 11th. 3.38 p.m. 3.46 p.m. pr n y ma 8 m. going easier. 3.48 p.m. 3.51 p.m. white tri- 3 m. 5 breaks. 276 this, though a good system is a very difficult one to carry out. 277 n.b. frater p. did not practise when physically unfit. angle 5.51 p.m. 6.10 1/2 p.m. ajna 19 m. 30 s. 20 breaks. 181 begin. end. object. time. no. of breaks. july [difficult to set the sound hyperaesthesia. began to forget mantra.]278 11th. 10.12 1/2 p.m. 10.19 p.m. pr n y ma 6 m. 30 s. very hard [the smallest quantity of food injures one's power immensely] 10.21 p.m. 10.44 p.m. ajna 23 m. 20 breaks [used cotton wool in ears] thoughts of ajna go obliquely up (from opening of pharynx about) and direct horizontally forward. this gives an idea to "chase" consciousness "i.e, find by the obvious series of experiments the

a clear piece of evidence for the idealistic position. if not "thinking of it" equals "it thinking of itself" and its falsity will become rapidly evident. july 12th. 12.8 p.m. 12.19 p.m. pr n y ma 11 m [the best so far: the incense troubled me somewhat] 12.26 p.m. 12.57 p.m. 31 m. 30 breaks [mantra evolved into "tartsano."279 i was not in good form and suspect many breaks of long duration] i keep mantra going all day. 4.58 p.m. 5.9 p.m. pr n y ma 11 m. perspiration. 5.14 p.m. 5.25 p.m. pr n y ma 11 m. wound up with a grand pr n- y ma.280 5.28 p.m. 6.6 p.m. 38 m. 30 breaks [very tired towards end and difficult to get settled. to me it seems evident that the first ten breaks or so are rapid] 6.10 p.m. 6.26 p.m. pr n y ma 16 m. 8.15 p.m. 8.47 p.m. ajna with 32 m. 22 breaks. mantra [light comi

r n- y ma.280 5.28 p.m. 6.6 p.m. 38 m. 30 breaks [very tired towards end and difficult to get settled. to me it seems evident that the first ten breaks or so are rapid] 6.10 p.m. 6.26 p.m. pr n y ma 16 m. 8.15 p.m. 8.47 p.m. ajna with 32 m. 22 breaks. mantra [light coming a little, one very long break, and some sound] 10.5 p.m. 10.17 1/2 p.m. ajna 12 m. 30 s. 11 breaks. 13th. casual mutterings of mantra. 10.44 a.m. pr n y ma quite bopeless. 10.48 a.m. 11.20 a.m. 32 m. 30 breaks [went to edinburgh to meet h. l.]281 182 the following analysis of breaks which frater p. deduced from his practices during this retirement is both of great interest and importance. it is the only analytical table of this character we know of, and must prove of very great use to investigator and aspirant alike. the

tain stages would be passed through, and what these stages meant relative to the final result, irrespective of the creed, caste, or sect of the practicer. further, he had proved beyond doubt or quibble, that the terrific strain caused by the eastern breathing exercises was no whit greater or less than that resulting from the acts of worship in an operation of ceremonial magic, that dh ran and the mantra yoga were in effect none other than a paraphrase of the sacred magic and the acts of invocation; and ultimately that the while system of eastern yoga was but a synonym of western mysticism. starting from the root, he had by now crept sufficiently far through the darkness of the black earth to predict a great tree above, and to prophecy concerning a kingdom of light and loveliness; and, as a

y gustave le bon. there all knowledge ceases, and we like b hva, when he was questioned by v shkali, can only expound the nature of this silence, as he expounded the nature of brahman, by remaining silent, as the story relates: and he said "teach me, most reverend sir, the nature of brahman" the other however remained silent. but when the question was put for a second or 283 to which may be added mantra yoga and karma yoga, which correspond with the invocation and the acts of service and represent union through speech and union through work. third time he answered "i teach you indeed, but you do not understand; this atman is silent" p. had not yet attained to this silence; indeed it was the goal he had set out to accomplish, and though from the ridge 189 of the great mountain upon which he

ines, nor any star. for its own horror of itself creates malignant fate from all benignant fates, of its own spite drives its own angel afar. nay; this is the great import of the curse that the whole world is sick, and not a part. conterminous with its own universe the horror of my heart! ananda vijja. 273 the angostic an agnostic is one who thinks that he knows everything. victor b. neuburg. the mantra-yoga i how should i seek to make a song for thee when all my music is to moan thy name? that long sad monotone- the same- the same- matching the mute insatiable sea that throbs with life's bewitching agony, too long to measure and too fierce to tame! an hurtful joy, a fascinating shame is this great ache that grips the heart of me. even as a cancer, so this passion gnaws away my soul, and w

nd piotr were their ministers. is that all you want to know "master, what of the lady "the lady? faugh! she went away; the spirits of the earth prevented her from lodging a complaint; she hid her 308 wounded ears under a thick ornament of pearls and gold. it was not bad with her! besides, what is she to you, anyhow, billy-goat "and now, all of ye, clear out, and walk ye all to your rooms with the mantra" finis 309 midsummer eve faint shadows cross the shifting spears of light, pale gold and amethyst, or warmly white, till velvet shod, unseen, the wizard hours hold thus their elfin court amid the flowers, that wake to wing d music of the night. and silken signs scarce stir the amorous bowers where 'passioned sleep his poppy garland showers, in dreams which mock the hastening moments flight

ALEISTER CROWLEY EQUINOX EQ I 4

delta omicron zeta. by aleister crowley 39 the temple of solomon the king. iv 41 pan to artemis. by aleister crowley 197 the interpreter. by perdurabo 199 the daughter of the horseleech. by ethel ramsay 201 the dreamer 208 mr. todd. a morality. by the author of "rosa mundi" 209 the gnome. by victor b. neuburg 237 review 240 the herb dangerous. part iv: the hasheesh eater 241 the agnostic 247 the mantra-yogi 275 the violinist. by francis bendick 277 xiv ehe! by george raffalovich 281 half-hours with famous mahatmas. no. i. by sam hardy 284 the thief-taker. by aleister crowley 291 review 292 the eyes of st. ljubov. by j. f. c. fuller and george raffalovich 293 midsummer eve. by ethel archer 310 the poetical memory 311 adela 314 the three worms. by edward storer 317 the felon flower. by ethe

njoy the ineffable bliss of sam dhi.35 as in the west there are various systems of magic, so in the east are there various systems of yoga, each of which purports to lead the aspirant from the realm of m y to that of truth in sam dhi. the most important of these are: 1. gana yoga. union by knowledge. 2. raha yoga. union by will 3. bhakta yoga. union by love. 65 4. hatha yoga. union by courage. 5. mantra yoga. union though speech. 6. karma yoga. union though work.36 the two chief of these six methods according to the bhagavad-g ta are: yoga by s khya (raja yoga, and yoga by action (karma yoga. but the difference between these two is to be found in their form rather than in their substance; for, as krishna himself says: renunciation (raja yoga) and yoga by action (karma yoga) both lead to th

n, i fall back upon eternal 70 principles. i follow such openings or cavities as there may be, according to the natural constitution of the animal. a good cook changes his chopper once a year, because he cuts. an ordinary cook once a month- because he hacks. but i have had this chopper nineteen years, and although i have cut up many thousand bullocks, its edge is as if fresh from the whetstone.42 mantra yoga. union through speech. this type of yoga consists in repeating a name or a sentence or verse over and over again until the speaker and the word spoken become one in perfect concentration. usually speaking it is used as an adjunct to some other practice, under one or more of the other yoga methods. thus the devotee to the god shiva will repeat his name over and over again until at lengt

i vivek nanda writes "he goes through the streets of a big city with all their traffic, and his mind is as calm as if he were in a cave, where not a sound could reach him; and he is intensely working all the time "karma yoga" p. 17 "aum tat sat aum "namo shivaya namaha aum" the pranava aum43 plays an important part throughout the whole of indian yoga, and especially is it considered sacred by the mantra-yogi, who is continually using it. to pronounce it properly the "a" is from the throat, the "u" in the middle, and the "m" at the lips. this typifies the whole course of breath. 71 it is the best support, the bow off which the soul as the arrow flies to brahman, the arrow which is shot from the body as bow in order to pierce the darkness, the upper fuel with which the body as the lower fuel

the darkness, the upper fuel with which the body as the lower fuel is kindled by the fire of the vision of god, the net with which the fish of pr na is drawn out, and sacrificed in the fire of the atman, the ship on which a man voyages over the ether of the heart, the chariot which bears him to the world of brahman.44 at the end of the "shiva sanhita" there are some twenty verses dealing with the mantra. and as in so many other hindu books, a considerable amount of mystery is woven around these sacred utterances. we read: 190. in the four-petalled muladhara lotus is the seed of speech, brilliant as lightning. 191. in the heart is the seed of love, beautiful as the bandhuk flower. in the space between the two eyebrows is the seed of shakti, brilliant as tens of millions of moons. these thre

ainment. 72 of bhakta yoga the "n rada s tra" says: 58. love (bhakti) is easier than other methods. 59. being self-evident it does not depend on other truths. 60. and from being of the nature of peace and supreme bliss.47 this exquisite little s tra commences: 43 see vivek nanda's "bhakti-yoga" pp. 62-68. 44 deussen "the upanishads" p. 390. 45 "shiva sanhita" chap. v. the seed in each case is the mantra. 46 the absolute. 47 n rada s tra. translated by t. sturdy. also see the works of bhagavan ramanuja, bhagavan vyasa, prahlada, and more particularly vivek nanda's "bhakti yoga" bhakta yoga is divided into two main divisions (1) the preparatory, known as "gauni (2) the devotional, known as "par" thus it very closely resembles, even in detail, the operation of abramelin, in which the aspirant

the message of the speaker and deliver it unimpaired to the meditator directly the meditation is at an end. this experiment, except that it is carried out by an act of will, differs very slightly, if at all, from those moments in which whilst absorbed in some work, we hear a clock strike, and only realize that the clock has struck a certain hour some august 9th. practised mental muttering of the mantra "namo shivaya namaha aum" i found that with rechaka the voice sounds as if from the confines of the universe: but with puraka as if from the third eye. whilst doing this in the saivite a'sana239 i found the eyes, without conscious volition, are drawn up and behold the third eye (ajna chakkra) 10th. a day of revelation of arcana. ten minutes a'sana and breathing exercise. latter unexpectedly

a'sana239 i found the eyes, without conscious volition, are drawn up and behold the third eye (ajna chakkra) 10th. a day of revelation of arcana. ten minutes a'sana and breathing exercise. latter unexpectedly trying. also practised mental muttering whilst in a'sana. repeating "namo shivaya aum" which takes, roughly 86 seconds for 50 repetitions "i.e" about 1,000 in half an hour. i practised this mantra for thirty minutes: 10 minutes aloud; 10 minutes in silence; 10 minutes by hearing.240 11th. recited the mantra for about 1 1/2 hour while painting a talisman. 151 it was on this day i got a broken-bell-sound241 in my head when not doing anything particular. august. 12th. a'sana and breathing 10 minutes. one fears to do rechaka, so tremendous and terrible is the voice of the universe. but w

n my head when not doing anything particular. august. 12th. a'sana and breathing 10 minutes. one fears to do rechaka, so tremendous and terrible is the voice of the universe. but with puraka is a still small voice. concerning which m tr^ananda said to me "listen not to that great and terrible voice: but penetrate and hear the subtle soul thereof" 13th. pr n y ma: five cycles 5 minutes 15 seconds. mantra (n.s.n.a.)242 half an hour. ears begin to sing at about the twentieth minute. towards the end i heard a soft sound as of a silver tube being struck very gently with a soft mallet. these sounds are known as the voice of the nada, and are a sure sign that progress is being made. they, as already mentioned, are the mystical inner sounds which proceed from the anahata chakkra. according to the

y ma various sweet tinkling sounds arise from the ak sa of the heart. when the sound begins to be heard in the shunya (ak sa, the yogi possessed of a body resplendent and giving out sweet odour, is free from all diseases and his heart is filled (with pr na).244 considerable time after the event. 239 the thunderbolt: see illustration in the equinox, vol. i, no. 1. 240 "i.e, no longer uttering the mantra, but listening to the mystic voice of the universe saying it. 241 these mystic sounds heard by the yogi are supposed to proceed from the anahata chakkra. 242 shot for namo shivaya namaha aum. 243 "hatha yoga pradipika" p. 91. the description here is of the shanmukhi mudra. 244 "ibid, p. 92. 152 in the second stage (ghat vasth) the pr na becomes one with the nada in the vishuddhi chakkra and

is heard of the nature of sound is only shakti.250 the conception of ak sa251 (the generator of sound) exists, as long as the sound is heard. the soundless is called parabramha or param tma252 august 14th. bought a meditation-mat and also a bronze buddha. nadi-yama253 10 minutes in the saivite posture, in which my body- seat fits exactly into a square of about 18 inches forming the letter aleph. mantra (n.s.n.a. at the 28th minute got faint sounds like a musical box worked by a mallet on metal bars. as i stopped i heard a piano very distant. the intense attention requisite to try to catch the subtle sounds of the universe when in rechaka prevents mantra, as my mental muttering is not yet absolutely automatic. 15th. by the five signs my nadi are now purified.254 but this appears to me as u

whilst breathing on my arm as i was asleep, i said to myself "what is this hot breath from" i was forced to "think" before i could answer "my nose" then i pinched myself and remembered at once; but again breathing the same thing happened again. therefore the "dh ran tion" of my nose dividualizes me and my nose, affects my nose, disproves my nose, abolishes, annihilates and expunges my nose. 259 a mantra. shi= peace, va= power. it means "thy peace by poser increasing in me by power to peace" 260 the four characteristic results of pr n y ma are (1) perspiration (2) rigidity (3) jumping about like a frog (4) levitation. p. never experienced this last result. but it is possible that, if there was an actual loss of weight, that this was at least a step towards it. 261 we do not know what this m

ng "aum shivayavashi" 8.40-9.23 thirty-seven minutes concentrated on pentacle, right globe p.m. p.m. of ear throbs; left ear cold current; left hand tingles. i do 162 get a sort of skushma-kumbhaka which i cannot reproduce at will. rigidity of body and the fading of all vision are its stig- mata. curiously this happened on coming out of mental muttering back to audible, or rather at one loud slow mantra, september "i. e" when no kumbhaka was possible. 26th. 8.50-9.3 mental muttering for ten minutes "aum shivayavashi" p.m. p.m. results similar to last night's, somewhat more easily obtained. 5.25-5.57 mental muttering of "aum shivayavashi" results better p.m. p.m. than usual. pr n y ma. seven minutes after 10 seconds of kumbhaka. this seventh time i forgot all about everything and breathed o

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

he buddhas of activity, and in the final stages are personally taught by sanat kumara, functioning as the embodied planetary logos. this training concerns itself with three main subjects: 1. with colour, that which veils the spirit aspect, as dense form veils the soul. 2. with sound, that which spirit utters in order to make itself conscious, and to produce psychic awareness. the whole science of mantra yoga is mastered by them, but only in connection with the higher planes and where the cosmic planes are concerned. 3. with the nature of duality, that which is basically the science of the soul. it is difficult to express in words the method employed by a master of the wisdom as he enters this cosmic path. it has been called the method of prismatic identification, for it concerns the colour

rk in ether which of course rules the lower quaternary of elements, air, fire, water and earth. human sound or language contains therefore all the elements required to move the different classes of devas and those elements are of course the vowels and the consonants. the details of the philosophy of sound in its relation to the devas who preside over the subtle world, belong to the domain of true mantra sastra which of course is in the hands of the knowers" some thoughts on the gita, p. 72. 70 81: astral-buddhic consciousness is the term applied to the basic consciousness in our solar system. it is characterised by emotion, by feeling, sensation, which have eventually to be transmuted into intuition, spiritual perception and unity. 71 82 sensations aroused by sense objects are experienced

lements, air, fire, water and earth. human sound or language contains therefore all the elements required to move the different classes of devas and those elements are of course the vowels and the consonants. the details of the philosophy of sound in its relation to the devas who preside over the subtle world, belong to the domain of true- 781- a treatise on cosmic fire copyright 1998 lucis trust mantra sastra which of course is in the hands of the knowers" from some thoughts on the gita. 81* first the (point, the monad, bythus(the deep, the unknown and unknowable father. then the (triangle, bythus and the first emanated pair or duad, nous (mind) and its syzygy aletheia (truth. then the (square, the dual duad, tetractys or quaternary, two males, the logos (word) and anthropos (man, two fem

i.e. the causal body) will be reduced to ashes" kaivalyanavanita, part i, 98. copied from the theosophist, vol. viii. 123 39: forms. the atharva veda, as the summation, instructs us in the principles which equally underlie the methods of the world-process, and of the atom-process a world in miniature. whether 'world-process' or 'atom-process' depends on the speaker and his point of view. as every mantra of this veda reflects the operations of the world-process, so does it reveal to us cognition within cognition, memory within memory, power within power, world within world, fact within fact, action within action, duty within duty, sin within sin, individuality within individuality, ascending and descending from every point in space, endlessly, ceaselessly. atoms make up molecules, molecules

ting its psychic powers out of the normal state of latency, and gradually fortifying them up to the point of mastery over nature's finer forces. the theosophist, vol. xiii, pp. 229, 613 "the primal single sound (aum or om) is the highest uttered word of power and knowledge. it is verily as brahman itself. the regulation of the breath is the chiefest tapas-discipline. higher than the savitri is no mantra. higher than silence is truth. the creator stored the veritable essences of the three vedas in the three letters that make up the sacred word, in the three utterances that name and form the three worlds, and in the three parts of the veda-verse that invokes the sun. each part he milked from one veda. who so ponders on these, morning and evening, after having learnt the vedas previously, he

ALICE A BAILEY05 THE LIGHT OF THE SOUL

ane. all the elements obey this force of will as used by the yogin. 7. creative power. isatva. this concerns the power of the adept to deal with the elements in their five forms and produce with them objective realities, and thus to create on the physical plane. 8. the power to command. vasitva. the magician as he controls the elemental forces of nature, utilizes this power and it is the basis of mantra yoga, the yoga of sound or of the creative word. creative power, the seventh siddhi, concerns the elements and their vitalizing, so that they become "effective causes" this siddhi, the eighth, concerns the power of the word to drive the building forces of nature into coherent activity so that forms are produced. when these eight powers are functioning, then the ninth, bodily perfection, res

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

lord s tantra sets the scene by visually situating the reader within tamdrin s ma..ala "in the pure realm of the unsurpassed that reveals magical emanations; in an expanse of a blazing flame heap that represents malicious anger, amid an expanse of turbulent waves that represent lust; within a ma..ala that is a blazing dark-red triangle, the blessed one, glorious king tamdrin himself [recites] the mantra to cultivate meditative stabilization, which subjugates the three realms."117 as discussed in the introduction, tamdrin is a wrathful manifestation of the bodhisattva avalokite.vara; as such, he is one of the highest of buddhist deities. tamdrin also has the ambiguous position of being closely related to the worldly protector deities whom he must constantly keep in check. it is therefore un

of power and authenticity in tibet. once this has been established, the ritual activities can be performed. the outline for the warlord s tantra and accompanying s.dhanas is as follows: title page 1. part i: the warlord s tantra 1.1 the seven chapters of pudri marpo s heart tantra 1.11 chapter 1: introduction 1.12 chapter 2: lineage 1.13 chapter 3: ritual materials and preparation 1.14 chapter 4: mantra 1.15 chapter 5: characteristics and stages of approach and accomplishment 1.16 chapter 6: essential view and conduct 1.17 chapter 7: transmission 1.2 colophon 2. part ii: accompanying s.dhanas 2.1. preliminaries 2.11. sending forth the dogs of the seven might demon attendants 2.12. drawing the circle of protection 2.2. the great violence demon accomplishment cycle based on the outer propiti

es from her seat and begins a conversation with tamdrin that frames the entire tantra. this conversation is a series of comments or questions that dorj dech ma asks and that are answered successively by tamdrin as the subject of each chapter. for the remainder of the first chapter, dorj dech ma entreats tamdrin to subjugate the vicious demons of the world. tamdrin responds in kind by reciting his mantra. having been subjugated, these demons then give up their life-energy to tamdrin, who receives this as well as the vows of the deities to protect the buddhist teachings. 1.12 chapter 2: lineage in the second chapter, dorj dech ma asks tamdrin about the origins of the seven riders. tamdrin s answer is tsiu marpo s history, detailed in chapter 2 of this study. the remaining five chapters are t

ngs of flowers, incense, and purified scented water. the torma offerings specifically involve seven molds symbolic of food offerings that will be given to the seven riders during the ritual. all of this is in effort to localize the deities in temporal space, a process that is further aided by the visualizations that fill the text and are performed mentally by the ritual performer. 1.14 chapter 4: mantra the fourth chapter provides the lengthy mantra that begins the ritual service after the preparations have been made and that is reiterated at various junctures. its recitation permeates the ritual activities, which are projected further inward to a central point that is accomplished in the fifth chapter of the tantra. this moving inward to a central ritual moment of power and efficacy is co

cteristics and stages of approach and accomplishment the fifth chapter details the procedure for "approach and accomplishment" this stage instructs the performer on how to approach the deity properly and what the signs of the accomplishment or hindrance of that approach will be "approach" refers to developing a complete communion with the deity. in order to approach tsiu marpo, activities such as mantra 77 recitation and propitiation offerings must be performed during the days and nights; the text clarifies which activities must be performed when. this is the first explicit mention of the ritual s length, which is clearly more than one day. it is here that a movement further inward takes place with the accompanying s.dhanas being brought into the practice. the preliminary activities of the

ritual goal. the first stage, the outer offerings, initially attracts tsiu marpo and his riders, who assemble before the ritual performer. these offerings are the golden and turquoise drinks, signified by bowls of colored water or beer. 2.22. second stage [summon] by means of the inner cane whip the second stage, the inner cane whip, lures the deities further by striking a ritual whip during the mantra recitation, followed by other ritual activities. it is at this point that the deities are entreated to perform specific deeds that the practitioner expresses. 2.23. third stage [summon] by means of secret life stone and life wheel the third stage, the secret life stone and life wheel, seals these deities with mantras into their office as protectors of the temple and region. these mantras ar

as accurate as they can be for the moment and anticipate future clarification. 152 appendix a the warlord s tantra with accompanying s.dhanas title page (299) part i: the warlord s tantra (300-312.3) the seven chapters of pudri marpo s heart tantra (300-312.3) chapter 1: introduction (300-301.6) chapter 2: lineage (301.6-305.4) chapter 3: ritual materials and preparation (305.4-307.1) chapter 4: mantra (307.1-308.2) chapter 5: characteristics and stages of approach and accomplishment (308.2-309.4) chapter 6: essential view and conduct (309.4-310.5) chapter 7: transmission (310.5-312.2) colophon (312.2-312.3) part ii: accompanying s.dhanas (312.3-332) a. preliminaries 1. sending forth the dogs of the seven might demon attendants (312.3-314.3) 2. drawing the circle of protection (314.3-315

s" homage to the king of glorious power!272 thus have i heard:273 at one time in the pure realm of the unsurpassed that reveals magical emanations;274 in an expanse of a blazing flame heap that represents malicious anger, amid an expanse of turbulent waves that represent lust; within a ma..ala which is a blazing275 dark-red triangle, the blessed one,276 glorious king tamdrin himself [recites] his mantra in order to cultivate meditative stabilization,277 which subjugates the three realms.278 then, at that time, he resided, surrounded by the retinue that emanates in the state of the innate nature of the afflictive emotions and five poisons,279 the assembly of haughty ones the obstacle demons,280 the savage demons,281 the might demons,282 the conqueror demons, the skeleton [dancers, the viole

o bring about the destruction of the three existences, command [them, lord of compassion!"287 thus she exhorted. the blessed one spoke "gods and flesh-eating demons which are the worldly haughty ones are propelled by ignorance, which is self-cognizant wisdom288 not arising. this ignorance is the cause of erroneous afflictive emotions289 [and] is the condition of the rough seed.290 i subjugate the mantra of the worldly haughty ones. hr. padmacandhamah.krotahayaghr.va hulu hulu h. pha. 291 by this, the haughty ones292 were wildly frightened; they [the haughty ones, malicious beings,293] each gave the essence of their life-forces and pledged to be guardians of the teachings. the blessed one blesses the life-force essence the malicious, poisonous razored-one as the glory of the slash.294 this

and conditions of their powerful activities [second] by what antidote were they tamed" the god of great glory replied"[concerning] these seven riders,299 malevolent violence demons: 285 "bliss-producing vajra woman" 286 an exclamation of wonder and amazement. 287 the time of taming having come. 288 ultimate. 289 incorrect self-perception. 290 this refers to karmic tendencies. 291 the fierce root mantra. the combination of the syllable pha "gathering means" and the letter "cutting knowledge" creates the syllable of knowledge and means. 292 completely. 293 who are the seven emanating riders. 294 tib. reg chod. 295 read as gleng gzhi. 296 in fact, he is the continuum of the secret one. 297 she entreated. 298 manifested might demons. 299 manifested might demons. 155 previously, in the age of

from the heart tantra of the red violence demon. chapter 3: ritual materials and preparation (305.4-307.1) following that, the..kin. invoked with these words "alas! great glorious one, body of power, what is the process of accomplishing352 the seven attendant riders who are malicious, these war gods of all yoga" the blessed one replied "regarding the s.dhana of the malicious violence demons, the mantra practitioner endowed with the view and conduct should perform the propitiation of powerful tamdrin. at a place suitable for the malevolent might demons353 of the red rock354 to abide, at the end of the fierce planet355 and star, make the ma..ala at the place of the might demon abode [306] smear the ledge of a pit with blood. mix356 the defilements in the heart s blood of a man and horse tha

gavajracarathang cittavajracaratha ra lam lam srog rtsal khrag thibs. kha. kha. snying la thum ril. di phur pa spu gri i gnad gcod. ra. ra. shag rbad. ya. ya. n.i srog bring bring m.ra ya rbad [308] when one inhales inward, one s own life force is interrupted [when] one expels outward, they harm all beings. therefore, offer this as the basis of the effigy. this is the fourth chapter, which is the mantra from the tantra of the great king of the violence demons, the red-razored one. translation "o. lotus moon,373 great wrathful tamdrin alas alas h. pha. o. on the hearts374 of the man-eating demons h. h. the hard single spear of .uyagr.va375 ja. ja. o. impure meat.376 ja slay the heart. slay those gathered to kill themselves. the heart s blood dun dun.377 might demons ja laya. cut the flesh a

unsteady life-energy of a man released into death [308] when one inhales inward, one s own life force is interrupted [when] one expels outward, they harm all beings. 373 the propitiatory deity. 374 not the principle. 375 requesting the violence demons of the retinue and such to rise. 376 obtain. 377 this is possibly an onomatopoeic representation of a heart beat. 378 kill! 379 because this is the mantra which invokes the life energy, recite hundreds and hundreds [of times] this activation mantra in the morning and evening. 380 unknown. possibly sanskrit for "vagina" or "fortune" 381 because this occurs, the essence is cut by the razor. 382 of water. 383 of fire. 384 of wind. 160 therefore, offer this as the basis of the effigy.385 this is the fourth chapter, which is the mantra from the ta

BLAVATSKY H P COSMOGENESIS

h 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 force or power of letters, speech or music. the mantra shastra has for its subject-matter this force in all its manifestations. the influence of melody is one of its ordinary manifestations. the power of the ineffable name is the crown of this sakti. modern science has but partly investigated the first, second and fifth of the forces above named, but is altogether in the dark as regards the remaining powers. the six forces are in their unity re

BLUE EQUINOX

zeal for service since the retirement, wanted to take for new motto .i aspire to serve. but cannot find latin equivalent[.volo servare. would do. but a better idea is .i want to help. rather than .serve..o.m] liber clxv 159 march 22. feel sorry i missed exercise this morning through slackness [when you detect slackness, double the exercise, if it kills you. sure cure!.o.m] march 25. dragon asana. mantra a.m.p.h. 9:39 to 10:34 p.m.=55 mins, breaks 14 to 18, mostly very slight. interruptions none. results: dharana, got feeling on skin and automatic rigidity. lost all personality most of the time, but only found this out by .break. which revived it. brain soon took up mantra automatically. illumination in brain after a while. towards the last saw some visions of sea &c (very slight. space and

ttempt to name thee, i lose thee, oh thou nameless unto eternity. to whom shall i reveal thee, who wast never known but to thyself? surely words are vain, o thou who art beyond the silence. aum [this is very good..o.m] dec. 11th, 9:52.10:37 p.m. meditation in asana. dragon as usual. took a few long breaths, filling the body and mind with love, and then expelling it till it flowed through me. used mantra .the self is love. that self am i. first part of the time, afterwards changing to .the self is that, that self am i. 7 .not this, not this. a hindoo phrase used in the practice of rejecting all thoughts as they arise. liber clxv 167 eyes half closed, fixed on nose. shut them about the middle of the meditation and turned them to ajna. very few invading thoughts. presently all became brillian

e. we are now again on the subject of suppressing thought. the pure water is the stilled mind, the torrent the mind invaded by thoughts. 44. heaven.s dew-drop glittering in the morn.s first sunbeam within the bosom of the lotus, when dropped on earth becomes a piece of clay; behold, the pearl is now a speck of mire. this is not a mere poetic image. this dew-drop in the lotus is connected with the mantra .aum mani padme hum. and to what this verse really refers is known only to members of the ninth degree of o.t.o. 45. strive with thy thoughts unclean before they overpower thee. use them as they will thee, for if thou sparest them and they take root and grow, know well, these thoughts will overpower and kill thee. beware, disciple, suffer not, e.en though it be their shadow, to approach. fo

in this verse is the word .change. people who are meditating often get thrown off by the circumstances of their lives, and these circumstances must be controlled absolutely. it should, however, also be taken to refer to any change in one.s methods of meditation. you should make up your mind thoroughly to a given scheme of action, and be bound by it. a man is perfectly hopeless if, on finding one mantra unsuccessful, he tries another. there is cumulative effect in all mystic and magical work; and the mantra you have been doing, however bad, is the best one to go on with. 68. prepare, and be forewarned in time. if thou hast tried and failed, o dauntless fighter, yet lose not courage: fight on and to the charge return again, and yet again. verse 68 confirms our interpretation of these verses

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

the symbol activates the innate power of rushing winds that cut through inertia and bring welcome change, harnessing the energies of wide skies in which there are no limits, soaring like eagles, carrying your wishes to the sun. you can unite other elemental forces seite 20 wicca01.txt by using the appropriate tools and substances. similarly, you might begin a chant, a medley of goddess names or a mantra of power linked with the theme, or a slow spiral dance around the circle. you could try drumming or tying knots either on individual cords or in a group, creating a pattern with the longer cords of fellow witches, perhaps looped around a tree. the action of the magick is limited only by the environment and your imagination. you may find that improvisation enters quite spontaneously as the e

to hand *begin to circle the tree deosil, reciting faster and faster: tree power, earth power, sun shower and light, encircle me, enfold me, goddess radiance bright. if you do not want to use the goddess as a focus for your magick, you can substitute the word 'god' or say 'golden radiance bright. you can also create your own chant, if you prefer, that may change from line to line, or use a simple mantra, such as: touch me, enfold me, enclose me* when you feel the power reaching a climax, cast the scarves high into the air and seite 23 wicca01.txt hug the tree, pressing your feet down hard to ground your energy and receive healing light from the trunk. if you are working alone, you may feel that in a sense you are not alone but are joining with the tree spirits and devas, the higher forces

your power finger (the index finger of the hand you write with) or a wand made of willow, hazel or rowan or ash sharpened at one end. chant: circle of light, circle of healing, protect me within and aid this my working* empower the dried herbs by mixing them in a mortar and pestle with a few drops of laurel or eucalyptus essential oil- these are also good for viral infections. as you mix, chant a mantra, such as: heal and restore, strength once more. if you are working as a group, one person should mix the herbs on the altar while the others chant the names of healing deities (see page 77) in ever-rising intensity and pitch, for example: brighid, ganga, hermes, thoth, hygeia, panacea, sulis, iduna! as you do so, you raise a cone of healing energies over the mortar and pestle, breathing in

ween your hands and repeat the original herb empowerment or sit in silence recreating the ritual in your mind. you can add words of healing as above. if the object of the healing is a place, such as a lake or woodland under threat, imagine that you are in that place* circle your crystal pendulum or a pointed healing crystal over the symbol (or sachet or poppet) nine times widdershins, saying as a mantra: go, pain and sorrow, change to star or sunbeam, transformed in joy and in tranquillity* plunge the pendulum into the water and hold it to the light so the drops of water fall off and scatter as rainbow light beams all around the symbol. you can also create the light beams by angling your candle or hanging rainbow crystals in your window. it is not cheating, but directing natural forces for

the more healing you carry out for others, the more harmony will fall on you under the threefold law. if you are working with friends or in a group, after showering it with light beams, pass the symbol round to each person, adding individual blessings. give each person a small, white candle to set before them so that they can personally send light and blessings. the words can be spoken as a joint mantra or chant. a short ritual for absent healing this can be carried out once a month for those who regularly need your help and support. use natural candles such as beeswax rather than paraffin-based for this ritual if possible* light your healing candle and burn rose or lavender incense or a healing oil, such as chamomile or rosewood* read through all the names in your healing book, adding any

hose who regularly need your help and support. use natural candles such as beeswax rather than paraffin-based for this ritual if possible* light your healing candle and burn rose or lavender incense or a healing oil, such as chamomile or rosewood* read through all the names in your healing book, adding any new ones to the list and giving thanks for any who have recovered* speak your own prayer or mantra to your god, the goddess, or any healing deities who seem appropriate. you may call upon an archangel (see page 236) or the benign powers of light and love, if this seems more meaningful. each person present can again add blessings* leave the candle 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

rtunities or dilemmas. you can also create your own spells very simply for any personal need, using the relevant colours, crystals, oils, incenses and herbs listed throughout the book. having arranged any candles, crystals or incenses that can help to strengthen your own inner powers, you must first focus on your wish or need by stating what it is you want, perhaps in the form of a chant or power mantra, gradually increasing its speed and intensity. at first this may seem strange but as you can get caught up in the rhythm, some people find they like to dance or drum; then, finally, you can send the accumulated energies out into the cosmos. this can be done in a variety of ways, for example by leaping in the air if you are dancing, giving a final shout if you are chanting, blowing out a can

love the best [name the place* spin round nine times deosil, saying: far from home, may i roam, far to fly, o'er sea or sky* now open your purse and blow the dandelions clocks, one for each direction, beginning with your chosen one, saying: fly far, fly free 'cross land and sea, with you i go, let it be so* finally, run or walk fast down the hill, reciting the name of your chosen destination as a mantra* when you get home, make a step, however small, towards planning your trip. a spell for moving house whether you are stuck at the buying or selling stage, this spell can get the energies moving to conclude the deal. if you are trying to sell your house, use a door key from your present property, but if you are trying to buy a house, use a brand new key* find an estate agent's picture of you

COSIMANO CHARLES ELEMENTARY PSIONICS

smell of smoke until the fireman breaks down the door (which is why you should make sure your smoke detector has fresh batteries) the more you practice, the more effective the mind becomes at blocking out unwelcome stimuli. after you have done this for a week or two and it is starting to get really old and boring, it is time to add something that will control your mind still further and that is a mantra. don't panic! you don't have to try to remember something in sanskrit that translates roughly "the sacred cow has defecated on the jain in the garden of vishnu" all a mantra is a set of words or sounds which you think in order to keep other thoughts from intruding. sit comfortably. try to breathe regularly, in a set rhythm, but do not become overly concerned about that. your body has its ow

make good thought-forms. take a pencil, for example, and study it. try to notice as many different things about it as you can. what is it for, what is it made of? what other things can it be used for besides its intended purpose? all the things which make it a pencil rather than a cabbage should be considered (like how do you write with a cabbage. now sit back in your chair and relax. begin your mantra like you always do, repeating so and then hum, breathing in and then out, completely naturally, until you feel that you have somehow managed to cut yourself off from the rest of the world. continue in this state and close your eyes. now comes the hard part. try to see the pencil in your mind's eye and hold it there as long as you can. you should find the experience to be a little disappoint

it will do so until the energy which is fed into it as its creation is exhausted, kind of like psychic uranium. sit comfortably. you must now prepare yourself to work with the stuff of the psychic world, and that means following certain forms and techniques, just as working in the physical world means a certain preparation, if only to turn on the computer before typing. begin to meditate. use the mantra to clear your mind of the troubles of the day. there must be no outside interference with this, so get anything that will cause you to lose your concentration out of your head. do not consciously will such unwelcome thoughts to leave; that will only impress them further. it is much better to simply ignore them and think your mantra. continue with your mantra, feeling your body detach itself

DAVID ICKE CHILDREN OF THE MATRIX

ho, like el, ruled the underworld.8 the romans knew her as mana or mania. her ancestral spirits were called "manes, as in the mane of the lion, so associated with the serpent cult, and of the horse, so connected with the amazons or valkeries. from the names mana and mania we get the word to describe crazed behaviour. this is derived from worship of the moon goddess, as in moon-madness or "lunacy. mantra, the sanskrit term for projecting vibrations by chanting words or sounds, comes from the same root. manu was the name for the indian version of noah, who survived the deluge with the help of the great serpent vasuki" in earlier times manu was the womb of the goddess. the levites, those babylonian mystery school initiates, invented an entire history for the hebrews to hide the real story and

DAVIDSON DAN SHAPE POWER

x and beautiful display of either static or dynamic three dimensional wave structures, depending on whether the tones are fixed or changing. in metaphysics, we find the use of geometric mandalas as consciousness focusing tools. these serve as the two dimensional form. when this two dimensional form is expanded into three dimensions, the mandala now becomes the vocalized spatial pattern called the mantra (yantra. once converted into three dimensions, it now has an energetic structure. the geometric principles of shape power as described in this book are these two dimensional forms functioning as aetheric or subtle energy waveguides. shape power geometries are routinely used in the protective rings of ceremonial magic, the construction of amulets and talismans as well as the sigils (signatur

der the premise that there are an infinite number of other worlds coexisting with us but slightly out of phase, a device was created that used a sensory deprivation tank, a television screen to project a two dimensional pattern and a solenoid-wired helmet to send out a three dimensional electromagnetic pattern resonating to the two dimensional image. the incunabula files indicate that the mandala/mantra for 5 alternate earth's had been found and that a subject could be physically shifted to another reality simply by being exposed simultaneously to the 2d and 3d map for that location. again, shape power. yet another concept using shape power is tom beardens 'tulpoids, which are entities from alternate realities. under the right conditions, these entities can shift from their reality to ours

map for that location. again, shape power. yet another concept using shape power is tom beardens 'tulpoids, which are entities from alternate realities. under the right conditions, these entities can shift from their reality to ours, even leaving physical traces whilehere. the technique involves charging an entity to an energy level that matches the target reality, t h e n presenting the mandala/mantra images to enable the shift. once the energy level of the alien entity returned to its natural energy state, it would shi f t back to its home reality. the point that bearden is making is that all possible worlds and creations exist, even on mental levels, so by producing a sustained pattern, you actually create that reality somewhere in the omniverse. using shape power, it might be possible

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

e been introduced into english by a. e. waite (q.v, at least, the oxford english dictionary cites waite as it's first source. gros-bon-ange: the souls of the dead that are venerated in voudoun (q.v) worship. see voodoo. g'uph: the physical body as an aspect of the mind. guru: eastern term for a teacher of occult and spiritual matters, who instructs mainly by example- h- hahm-sah: the oldest known mantra (q.v, it is the sound of the breath going in and out during respiration. ha-oh-lahm: the world or universe. in particular, one of the four kabalistic worlds. assiah: pronounced "ahs-sie-ah" the fourth of the four kabalistic worlds in descending order. it means world of creation. atziloot: pronounced "ahts-ih-loot" it is the uppermost of the four kabalistic worlds. it means the world of arch

f the central pillar and relates to our physical plane. mambo: a priestess of voudoun. in some parts of haiti, she is considered lower in status than the houngan (q.v) or priest, but her role is similar. mana: a polynesian word for the occult essence that pervades the universe and gives objects, words, animals, people, and places their magickal potency. mana is the force or energy of magick (q.v. mantra; mantram: a word, phrase, or sentence which is repeated over and over as a purpose of focus during devotion or meditation (q.v. although some say that any phrase or sound can be used as a mantra, some special mantras of mystical import can make profound changes in a person mentally, physically, emotionally, and spiritually. mars: the fourth planet of the terran solar system. in astrology (q

hin the membership of the order, and correlates to the crossing of the veil. the primary principle of this grade is based on working on a specific occult discipline, and achieving some level of recognized competency. furthermore the portal adeptus grade is used as a time for serious reflection on what it means to be an adept. positive affirmations: the use of phrases, repeated over and over (as a mantra (q.v) as a means of influencing your subconscious in order to cause a change on the astral plane (q.v. this will result in a change in the physical plane. poteau-mitan: the center post that stands in the middle of the ceremonial enclosure for voudoun (q.v) rituals. it is a form of the world tree so common to shamanism. practice: the only true method of developing psychic and magickal skills

specially refers to a union between a person and divinity. religious disciplines of hinduism (q.v. hatha yoga, which involves physical postures and breathing techniques designed to promote a unity of mind and body, and a unity between man and god, is only one of the many systems of yoga. raja yoga involves mental exercises, karma yoga relies on good works, and bhakti yoga uses religious devotion, mantra yoga involves chanting, laya yoga (q.v) seeks to awaken kundalini (q.v, and jnana yoga concentrates on philosophical analysis. yoga, kundalini: allegedly a method of exciting the kundalini energy at the base of the spine and causing it to rise up to the head, bringing enlightenment. yoga, laya: pronounced "lie yoga" it uses breath and visualization to recreate the changes that the physical

DION FORTUNE MYSTICAL QABALA

l is working at a great disadvantage. development by meditation alone is a slow process in the west, because the mind-stuff upon which it has to work, and the mental atmosphere in which the work has to be done, are very resistant. the only purely meditative school of western yoga is that of the quakers, and i think that they would agree that their path is for the few; the catholic church combines mantra yoga with its bhakti yoga. 10. it is by means of formula that the occultist selects and concentrates the forces he wishes to work with. these formule are based upon the qabalistic tree of life, and whatever system he may be working, whether he be assuming the god-forms of egypt or evoking the inspiration of iacchus with chant and dance, he has the diagram of the tree at the back of his mind

f qabalistic lore, and in the hands of competent exponents yields interesting results; it is, however, full of pitfalls for the unwary, for there is no limit to what it can be made to yield, and only a sound knowledge of first principles can tell us when the analogies are legitimate or otherwise, and prevent us from falling into credulity and superstition. 40. the versicles are mantric phrases, a mantra being a sonorous phrase which, when repeated over and over after the manner of a rosary, works upon the mind as a special form of auto-suggestion, the psychology of which is too complex to be entered upon now. mystical qabala page 171 41. the apron has immediate associations for the initiates of solomon the wise; it is the characteristic garment of the initiate in the lesser mysteries, who

DONALDTYSON CHAKRAS

hing 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 things and all energies. th

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to the trojans as a talisman descended from heaven. this was the famous palladium, which protected and rendered impregnable the town wherein it was lodged. abayakoon, cyrus d. f (1912) astrologer born in ceylon (now sri lanka. he was educated by buddhist priests who instructed him in the traditional science of astrology. he also became highly skilled in palmistry and the curing of disease through mantra yoga (science of sound vibration through sacred utterance. he made a number of accurate predictions of important world events, including the assassination of gandhi, the fall of khrushchev, the assassination of kennedy, and the watergate scandal. sources: abayakoon, cyrus d. f. astro-palmistry: signs and seals of the hand. new york: asi, 1975. rahu pimma [and] yama kalaya. delhi, india, ca

judge of the high court of calcutta, 1904.22; and officiating chief justice of bengal, november 1915. upon returning to england, he was reader in indian law at oxford university, 1923.30. he published scholarly translations of rare hindu esoteric religious scriptures and became a leading authority on hindu tantra and yoga. sources: avalon, arthur. the garland of letters: varnamala; studies in the mantra-shastra. madras, india: ganesh, 1922. the serpent power. madras, india: ganesh, 1924. shakti and shakta. 3d ed. madras, india: ganesh, 1929. avatar a term used in hindu religion to indicate the incarnation of a deity. avatara is a sanskrit word meaning descent, and the hindu gods take on animal or human form in different ages for the welfare of the world. in hindu mythology, the god brahma

ernational academy for continuous education was set up to achieve, in a short space of time, the effective transmission of a whole corpus of practical techniques for self-development and selfliberation, so that people could learn effectively to direct their own inner work and to adapt to the rapid changes in the inner and outer life of man. this program included a synthesis of such disciplines as mantra yoga, gurdjieff movements, sufi teachings, prayers, and dervish dances. eventually the sufi community beshara took over the academy. foreseeing chaos, bennett advocated the establishment of self-sufficient communities of people initiated in the technique of creative transformation whereby the individual transcends almost totally the preoccupation with self to avoid complete elimination. the

efreshing amount of common sense. by all reports, the club members, mostly professional and business men and women from new york, were healthy and happy. there was an inner circle of the club called the secret order of tantriks, to which a number of wealthy people belonged. bernard was their guru, known as oom the omnipotent, and his initiates would chant their version of the tibetan prayer-wheel mantra. oom ma na padma oom. bernard had a special talent for explaining abstruse hindu vedanta and yoga teachings in crisp, simple language. affectionately known as p.a. to club members, he was no ascetic and was known to enjoy a cigar or a game of billiards. many well-known and talented people visited the club or became members, including francis yeats-brown and sir paul dukes, both pioneer writ

b. m. birla, a wealthy indian textile magnate. swami bhaktivedanta spent much of his time distributing his translation of the bhagavad-gita and completing his translation and commentary on srimad-bhagavatam and a variety of other writings. he kept up a voluminous correspondence and taught his devotees the basics of krishna devotion. like his devotees, he spent much time chanting the hare krishna mantra, and his devotees reported that he sometimes exhibited such emotional transports as weeping and dancing. they regarded him as a transcendental being and gave him the title h.d.g..his divine grace. prabhupada saw his movement spread internationally, and he experienced the harsh criticism of the new anticult movement. swami bhaktivedanta died of heart failure on november 14, 1977, at the age

london, in 1950 and served as chairperson of the sir oliver lodge posthumous test committee. she took special interest in work with mediums. from her research she wrote articles for the journal of the spr. encyclopedia of occultism& parapsychology. 5th ed. gay, kathleen agnes robson 623 sources: pleasants, helene, ed. biographical dictionary of parapsychology. new york: helix press, 1964. gayatri mantra the most famous and powerful mantra( power sound prayer) of hinduism. it is said to have been revealed to the great sage vishwamitra, preceptor of prince rama of the ramayana religious epic. its origin, however, is believed to have been the supreme creative force brahma, before the vedic scriptures were revealed. thus the gayatri mantra has been named vedamata (mother of the vedas. every de

r sound prayer) of hinduism. it is said to have been revealed to the great sage vishwamitra, preceptor of prince rama of the ramayana religious epic. its origin, however, is believed to have been the supreme creative force brahma, before the vedic scriptures were revealed. thus the gayatri mantra has been named vedamata (mother of the vedas. every devout brahmin is required to perform the gayatri mantra each morning and evening. the mantra is addressed to the sun as savitri, personified as a goddess, wife of brahma. the mantra translates roughly as earth, sky, heaven, we meditate on these and the ineffable light and power of the resplendent sun, may it guide our understanding. the three regions of earth, sky, and heaven are also associated with physical, emotional, and mental states. mantr

fe of brahma. the mantra translates roughly as earth, sky, heaven, we meditate on these and the ineffable light and power of the resplendent sun, may it guide our understanding. the three regions of earth, sky, and heaven are also associated with physical, emotional, and mental states. mantras, when properly intoned, vibrate the body. some practitioners have combined the repetition of the gayatri mantra with pranayama (breathing techniques) in order to activate the psychic body, especially as it is pictured in the chakras or mystical centers, and thus arouse kundalini energy (which is seen as resting latent at the base of the spine) to transform consciousness. gazzera, linda (ca. 1900) nonprofessional italian medium discovered by psychical researcher enrico imoda, who published an importan

geley was born in 1868 at montceau-les-mines, france, and became a physician. in his first book, l etre subconscient (1899, he expounded a theory of dynamo-psychism, a sort of soul energy by which he sought to escape from the difficulties of materialistic philosophy. in his second book, de l inconscient au conscient (1919, published in english as from the unconscious to the conscious, he gayatri mantra encyclopedia of occultism& parapsychology. 5th ed. 624 developed his idea into a more comprehensive treatise and admitted an external direction and intention in the phenomena of trance that could not be referred to the medium or the experimenters. shortly before the publication of his second book, which is considered by many the most important contribution to psychical research since f. w

later, jessica catherine burkhouse was moved to revive the servants of mary as part of the newly established gnostic order of christ. on april 19, 1984, sister jessica was named a master teacher within the holy order, and master m conferred a special mantle of the sisterhood on her. in june of 1988 burkhouse attended a ceremony led by indian spiritual teacher mata amritanandamayi, during which a mantra was given to her. the use of the mantra evoked the memory of the mantle of the sisterhood. the sisterhood became a matter of meditation over the next months during which time the gnostic order of christ was formally organized. burkhouse also came into contact with another order master teacher, mary elizabeth hodges, who had had an apparition of the virgin mary. together hodges and burkhouse

am arranged in a certain way; in the words azoth and inri written kabbalistically; and in the monogram of christ embroidered in the labarum. whoever succeeded in elucidating it became omnipotent in the practice of magic. thus did levi deal with a western occult interpretation of jewish kabbalah and eastern teachings about the creative power of the ineffable name of god, aum (see also divine name; mantra; shemhamphorash) sources: levi, eliphas. transcendental magic. london: rider, 1896. reprint, new york: samuel weiser, 1972. incorporeal personal agency (ipa) rather cumbersome term used by parapsychologist j. b. rhine to indicate survival of bodily death (i.e, aspects of personality surviving without a body. incubus/succubus a demon spirit that has sexual intercourse with mortals. the conce

6. reprint, new york: samuel weiser, 1972. integral yoga international (iyi) founded in 1966 as the integral yoga institute by sri swami satchidananda, disciple of the late sri swami sivananda of rishikesh, india. integral yoga combines various yoga methods such as hatha yoga (postures, breathing practices, and relaxation techniques, karma yoga (selfless service, bhakti yoga (devotion, japa yoga (mantra repetition, jnana yoga (the path of discrimination leading to wisdom) and raja yoga (path of self-mastery through meditation, thus harmonizing the personality and enhancing spiritual awareness. satchidananda wrote one of the standard modern texts on hatha yoga. there are over forty iyi branches across the united states and abroad. these institutes offer instruction for beginners and advance

ember of the guadiya matha mission in calcutta. krishna consciousness is a popular term given the revival movement founded by chaitanya mahaprabhu (1486.1534, who taught intense devotion to the deity krishna. devotional activity was centered upon public dancing and chanting and temple worship before the statues of krishna. most characteristic of the movement was the repetition of the hare krishna mantra: hare krishna, hare krishna hare hare, krishna krishna hare rama, hare rama hare hare, rama rama. in traditional hindu teachings, krishna and rama are avataras, or incarnations of the god vishnu, and those who worship vishnu as their primary deity are called vaishnavas (one of the three large religious groups in india. bhakti yoga is the name given to the practice of following a path to god

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sometimes the reversal of a religious rite, such as marching against the sun, which is known as walking widdershins. the method of pronouncing rites is also of great importance. archaic or foreign expressions are usually found in spells both ancient and modern, and the tone in which the incantation is spoken is no less important than its exactness. rhythm is often employed to aid memory (see also mantra) the magician in early society the magic practitioner, a term that includes the shaman, medicine man, piage, and witch doctor, held his or her position by hereditary right; by an accident of birth, like being the seventh son of a seventh son; through revelation from the gods; or through his mastery of ritual. the shaman operated like a medium, for instead of summoning the powers of the air

f traditional hindu transcendentalism. after the death of his teacher in 1953, the maharishi spent some time trying to develop his own simplified version of traditional hindu meditation. in 1958 he designed the science of creative intelligence for the regeneration of the whole world through meditation, known widely as transcendental meditation. in a simple initiation ceremony, the guru bestowed a mantra (or word of power, which the pupil repeated during a meditation period each day. in this easy technique, the pupil could, it has been claimed, bypass normal intellectual activity and tap a limitless reservoir of energy and creative intelligence. the system spread around the world through the 1960s but was given a boost in 1967, when the rock music group the beatles showed interest in the mo

elter. new york: w. w. norton, 1972. reprint, new york: bantam, 1975. emmons, nuel. manson in his own words. new york: grove press, 1986. george, edward. charles manson s life behind bars. griffin trade paperback, 1999. livsey, clara. the manson women: a family portrait. new york: richard merek publishers, 1980. sanders, ed. the family. new york: e. p. dutton, 1971. reprint, new york: avon, 1972. mantra (or mantram) in hindu mysticism, a mantra is a form of psychoactive speech having a direct effect on the physical body and a claimed effect on the emotions, the mind, and even on physical processes in nature. the term is derived from the root man (to think, and tra from trai (to protect or to free from bondage. thus, a mantra is an instrument of thought. according to hindu tradition, the ma

ations of molecules which create the particular sounds of the mantras are thought to resonate with shabda or vach (primal essence of creation) divine creation becomes manifest in form throughout nature, and the latent reality behind form may be affected by correctly uttering the sounds that represent the ideal reality. these mantras were discovered by ancient sages skilled in the knowledge of the mantra shastra scripture and taught to initiates. the universe is called jagat (that which moves, because everything exists by a combination of forces and movement, and every movement generates vibration and has its own sound. these subtle sounds have correspondences in the baser sounds of speech and music, and so everything in the universe has an exact relationship. everything has its natural nam

unds have correspondences in the baser sounds of speech and music, and so everything in the universe has an exact relationship. everything has its natural name, the sound produced by the action of the moving forces from which it is constructed. thus, anyone who is able to utter the natural name of anything with creative force can bring into being the thing which has that name. the most well-known mantra is the trisyllable a-u-m, which precedes and concludes reading from the vedas and is chanted as an individual mantra or magical prayer. hindu tradition says it is the origin of all sound, and initially came to those sages who reached the highest state of spiritual development. the three syllables are associated with the processes of creation, preservation, and dissolution and with the three

the three states of consciousness (dreaming, deep sleep, and waking. manson, charles m. encyclopedia of occultism& parapsychology. 5th ed. 976 the scripture mandukya upanishad describes how aum, or om, is the basis of all the other letters in the sanskrit language and is associated with the universe and the human microcosm (analgous concepts exist in such kabalistic works as the sepher yesirah. a mantra may also be associated with a yantra, or mystical diagram. mantras are frequently uttered in rhythmic repetition known as japa, often with the aid of a mala, a set of beads resembling the catholic rosary. in japa yoga, the power of a mantra is enhanced by the accumulation of repetitions. although mantras have an automatic action, that action is enhanced by proper concentration and attitude

ssociated with a yantra, or mystical diagram. mantras are frequently uttered in rhythmic repetition known as japa, often with the aid of a mala, a set of beads resembling the catholic rosary. in japa yoga, the power of a mantra is enhanced by the accumulation of repetitions. although mantras have an automatic action, that action is enhanced by proper concentration and attitude of mind. the spoken mantra is also an aid to the mental mantra, which contains the inner meaning and power. special mantras called bija (seed) mantras are linked with the basic states of matter in connection with the chakras, or subtle energy centers, of the human body. these seeds are said to hold the potential to release the powers of the chakras. most yogic traditions use some form of mantra initiation, which tran

id to the mental mantra, which contains the inner meaning and power. special mantras called bija (seed) mantras are linked with the basic states of matter in connection with the chakras, or subtle energy centers, of the human body. these seeds are said to hold the potential to release the powers of the chakras. most yogic traditions use some form of mantra initiation, which transmits a particular mantra from guru to student. spiritual mantras common in india include variants of the hari rama, hari krishna formula, made popular in the west by members of the international society for krishna consciousness, and the gayatri mantra, normally recited by brahmins during meditation on the sun. transcendental meditators also reportedly use mantras in their practices. hari om is a common healing man

ion on the sun. transcendental meditators also reportedly use mantras in their practices. hari om is a common healing mantra performed regularly by the sivananda ashram in rishikesh, india, which invokes vishnu (hindu god) to take away illnesses and offenses. shiva hara shankara, as chanted by indira devi s ashram in poona, india, asks the lord shiva to free us from the bondage of life. the shiva mantra implores homage, homage, all homage and glory to you, o lord shiva. similarly, the lakshmi mantra calls upon the goddess lakshmi, we pray to you in benign solemnity to bestow your blessings and shower your wealth upon us. the development of compact discs and digital recordings has made mantra recordings more available in music stores and new age shops. as this technology has fueled western

e of yoga, mantras will gain popularity and perhaps take on a new meaning as more and more westerners practice them. sources: das, krishna. pilgrim heart. new york: triloka records, 1998 easwaran, eknath. the mantram handbook. london: routledge& kegan paul, 1978. godwin, joscelyn. music and the occult. rochester, n.y: university of rochester press, 1995. gopalacharlu, s. e. an introduction to the mantra sastra. adyar, madras, india: theosophical publishing house, 1934. kalisch, isidor, trans. sepher yezirah: a book on creation. new york, 1877. lakshmi montra. mantra on net. http :www.mantraonnet.com. february 26, 2000. narayana, har, trans. the vedic philosophy; or, an exposition of the sacred and mysterious monosyllable aum; the mandukya upanishad. bombay, 1895. radha, swami sivananda. ma

sch, isidor, trans. sepher yezirah: a book on creation. new york, 1877. lakshmi montra. mantra on net. http :www.mantraonnet.com. february 26, 2000. narayana, har, trans. the vedic philosophy; or, an exposition of the sacred and mysterious monosyllable aum; the mandukya upanishad. bombay, 1895. radha, swami sivananda. mantras: words of power. spokane, wash: timeless books, 1994. shiva montra from mantra on net. http :www.mantraonnet.com. february 26, 2000. woodroffe, sir john. the garland of letters (varnamala: studies in the mantra-shastra. madras, india: ganesh, 1951. manu according to theosophy, a grade in the theosophical hierarchy below the planetary logoi, or rulers of the seven chains. the charge given to manus is that of forming the different races of humanity and guiding humanity

performed, are said to evoke beautiful forms or have paranormal effects. encyclopedia of occultism& parapsychology. 5th ed. music (paranormal) 1075 in hinduism, the first manifestation of creation was said to be that of subtle sound vibration, giving rise to the forms of the material world. each sound produced a form, and combinations of sound created complicated shapes. this is also the basis of mantra yoga. the creative power of sound is also echoed in the christian scripture: in the beginning was the word, and the word was with god, and the word was god (john 1:1. through this century attempts have been made to explore the legendary traditions from scientific perspectives. the great indian scientist sir jagadis chunder bose devised sensitive apparatus to demonstrate subtle plant reactio

healing and meditative effects of sound and voice across europe and north america. in addition to this specialized work, purce is also general editor of the thames& hudson series of books on sacred traditions, art, and imagination. she is married to the biologist rupert sheldrake who has offered some new theoretical approaches to biologists about the origin and growth of form in nature (see also mantra; nada; alfred wolfsohn) purna yoga (journal) annual publication of atmaniketan ashram, devoted to the teachings of sri aurobindo as interpreted by sadhu loncontirth the ashram s founder. the journal included news of auroville, the new religious city in india. current address unavailable. purohit, swami shri (1882.ca. 1936) hindu monk, poet and spiritual teacher, who greatly influenced the p

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

to establish a supercolony. the planet now houses six large cities in which beings from many worlds, including earth, currently reside. oxalc oversees forty-nine extraterrestrial guides involved in mission rama. according to one source, the word rama contains a vibratory activator and was chosen forty-two hundred years ago. ra represents the sun or irradiation and ma represents mother earth. the mantra rama means irradiating light on earth (edilver, n.d. mission rama s purpose is to help planets in transition, such as earth (also known as merla, as they enter the fourth dimension. o x a l c s presence on earth became know n in 1973 after a group of pe ruvian fly i n g- s a u c e r enthusiasts led by sixto paz wells decided to t ry to establish psychic communications with e x t r a t e r r

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

e and balanced to point out that there is some inherent danger in the overzealous pursuit of qabalistic disciplines. many of the problems arise when aspirants are misled by unqualified teachers, have pre-existing mental imbalances, or when aspirants engage in activities related to the side columns of the tree of life. problems can also manifest when individuals underestimate the power of the root mantra and do too much too soon. on the other hand, relatively few problems have been seen in individuals who have the guidance of a qualified mentor and engage in a slow and steady progression through the purely yogic disciplines associated with the mystical qabalah '0* 2$ the qabalah is traditionally traced back to adam and eve. it has been maintained in its purest forms by unbroken lineages of

, the principal divine name in the qur an (see figure 1.2. the name allah is found in the sefer hashmoth (book of the names) as aleh (hla lit. these, with one lamed l instead of two. the addition of the second lamed l extends the name into asiyah (qabalistic world of activity. 2 f# name allah the silent and oral recitation (dikhr) of the affirmation of unity (la illaha il allah, which is the root mantra at the foundation of islam, is a core practice of all sufis. the various orders can often be distinguished by the way that they do this. moses maimomades, the oft-cited author of the guide for the perplexed, regarded the affirmation of unity of the qur an as essentially equal to the affirmation of unity of the torah, shem ayin yisrael hvhy elohenu hvhy echad. maimomedes made this declaratio

al column of the tree of life and unites with her husband lord hvhy in the upper worlds. this is echoed in the song of rabbi yitza aq luria, commonly found in hebrew prayer books: lekah dodee likraht calah penay shabat neqabalah( come my beloved to meet the bride, face of sabbath to receive )40 the meditation practices employed by both mystical qabalists and tantrikas involve a coordinated use of mantra and yantra. mantra are sequences of divine names having great intrinsic power to transform consciousness, and yantra are visualizations that correlate directly and specifically to the mantra. anthropomorphic descriptions of the lord hvhy are usually allusions to mysteries and to states and stations of consciousness. such anthropomorphic allusions are likewise profuse in the tantras. the hin

s that may be broken into words and sentences in innumerable ways. hence, the written torah is one such translation of the unbroken letter sequence, minus the letters and anusvara that were not included in the hebrew alphabet.8 a book called the tiqunim hazohar( perfections of splendor) discusses seventy ways of translating the first six letters of the torah.9 the torah contains many power names, mantra, and visual imagery suitable for use in yogic meditation. examples of these mantra and imagery will 0' 8: h" 2: 2 2:e 8% be discussed later in the book, in the detailed section on the meditation practices of the mystical qabalah. 2 f# aramaic, palmyrene, and nabataen alphabets( 5 6$ 47 78 9 *4*;4& e) e a 1 6 9$ a 1= 91 54" f" 2' 8: 05 2 f# gan eden alphabet 4' 8: h" 2: 2 2:e 8( it is said

spectrum of trees of life is also known collectively as angelic or enochian tree language. angelic tree language consists of various types of working trees and trees of perfection (figure 3.6. mystics seeking union with the divine, saints, wizards, and white and black magicians ascend the tree through different sefirothic patterns. a working tree, infused with the power of a suitable name of god, mantra, or other invocation, automatically directs the changes in consciousness of the traveler along its characteristic pattern of gates. different forms of the tree, called trees of perfection, allude to enlightened yogis, transcendent devotees, saints and messiah. in this book, all the various types of working trees and trees of perfection will be presented. 2 f #4 fallen and perfect trees on t

the qlifoth have holes in them and revolve around one another like the spheres in a chinese puzzle ball. the holes can randomly line up and give a perceptive flash of the light of the neshamah. as the shells continue to move, the line-up of the holes is disrupted and the flash ends. most humans bury such flashes as traumatic experiences. purification of the shells through the repetition of a root mantra over time gives the ability to accept such flashes as a desirable experience, making it possible to sustain the experiences much longer. this is the most significant advantage of taking the name (i.e. repetition of root mantra) over random flash techniques '0, 6. 0 7 the tree of life is a universal map for the evolution of both divine and individual consciousness in the planes of existence

the way of the treasuries of elohim' 8: h" 2: 2 2:e 8% 2 f 3# way of hvhy elohenu the way of hvhy elohenu is a rapid and smooth path up the central column that centers upon unconditional love for and surrendering the fruits of work in the world to one s chosen ideal (see figure 4.3. this path is empowered by remembrance (zakhor) of the name of one s chosen ideal, usually in the context of a root mantra. over time, the shells are purified and the soul is able to sustain consciousness in the higher centers. the traveler on this path may stop with the awakening and sustaining of consciousness in the heart sefirah beauty/last. or, by renouncing the consciousness of the lord as creator/ preserver/destroyer of the universe, move on to the witness consciousness of vast face in atziluth (sefirah

of devotion and selfless service, is personal in nature and regards the multiplicity of name and form as a great unity in small face. it is characterized by unconditional love and surrender to one s small face chosen ideal, intimacy, compassion, sense of beauty, ritual, and mental renunciation. by far the most common meditative practices in small face yoga in all mystical traditions involve root mantra, visualizations, and often breathing exercises. so remember (dikhr) the name of allah and devote thyself with a complete devotion. 1 the great sage of arunachala sri ramana maharshi2 taught: the eternal, unbroken, natural state of abiding in the self is jnana [knowledge of the ayn. to abide in the self, you must love the self. since god is verily the self, love of the self is love of god an

particular way. 4' 8: h" 2: 2 2:e 8% different names can be put on the same tree, and the tree will be colored differently in accordance with each name s letter formula. the sefer hashmoth (book of the names) designates especially powerful names that will light the whole tree. the most common meditative practice of small face devotional yoga in all mystical traditions is the repetition of a root mantra combined with an appropriate visualization. in hebrew, it is called zakhor; in arabic, it is called dikhr; and in sanskrit, it is called japa and namasmarana. root mantra are sacred utterances upon which entire religions are built and sustained. a good yogic mantra or string of power names gives the individual consciousness an encoded ladder that will systematically move it through successi

ion. in hebrew, it is called zakhor; in arabic, it is called dikhr; and in sanskrit, it is called japa and namasmarana. root mantra are sacred utterances upon which entire religions are built and sustained. a good yogic mantra or string of power names gives the individual consciousness an encoded ladder that will systematically move it through successive levels of the tree. a well-structured root mantra usually combines a principal name of small face with an appropriate name of vast face. it also includes built-in mechanisms to ensure smooth and natural transitions between the planes of existence and stations of consciousness, and into the roots of the tree. in the mystical qabalah, most such root mantra involve the name hvhy. it is very good for a person to depict the letters of the name

l face with an appropriate name of vast face. it also includes built-in mechanisms to ensure smooth and natural transitions between the planes of existence and stations of consciousness, and into the roots of the tree. in the mystical qabalah, most such root mantra involve the name hvhy. it is very good for a person to depict the letters of the name hvhy before the eyes of the mind. 4 repeating a mantra over time creates a sympathetic vibration in the mind. it purifies desires, intensifies unconditional love and surrender, and naturally cultivates and enhances discrimination, same-sightedness, renunciation, and one-pointed concentration. true mantra have an intrinsic power to purify the shells (qlifoth. the one name of small face that naturally appeals to each aspirant is called their chos

tional love and surrender, and naturally cultivates and enhances discrimination, same-sightedness, renunciation, and one-pointed concentration. true mantra have an intrinsic power to purify the shells (qlifoth. the one name of small face that naturally appeals to each aspirant is called their chosen ideal. through years of practice and divine grace, the mind of the meditator literally becomes the mantra that is repeated, and everything in the universe is seen as a form of their chosen ideal. the intention of repeating a root mantra that includes a small face chosen ideal is to get the consciousness of small face xthe male and female active principle of the ayn(]ya. small face is the power of the ayn to project, preserve, and dissolve a unified small face universe. it is also the immense i

e in a computer is sealed into its storage site with a specified code. in computer parlance, a file of information that is compressed and locked this way is called a zipped file. a zipped file is sealed by what is called an executable command. when you activate the executable command, the entire file is opened. in mystical terms, activating the appropriate executable command in the form of a root mantra opens the zipped totality archetype. when we use a specific root mantra to trigger the executable file of a respective small face totality archetype, we gradually alter the currents in our synaptic bits by a process of fractal reprogramming. this results in an overall change in the way an individual perceives the small face universe. hence, when you open a totality archetype, it fractalizes

FRATER ELIJAH ANGELS OF CHAOS

the angel will instruct you. in order to assist in this area, i adopted a regular practice of money& wealth magick, following some of the techniques in dave lee s money magick work book, which i recommend. ii the binding of the body- this includes a physical regime of exercise and eating right. i adopted a total overhaul of my physical system. working out and yoga (asana [body, pranayama [breath, mantra-yoga [speech/mind) were utilized by me personally to a wonderful change of the physical. of this binding i am the living sigil. iii the binding of the heart- this was both recognition of the absolute falsity and truth of human love in respect to one another, self and divinity. this included the summary of love under will, relationships and other issues. iv the binding of the mind- the bindi

FRATER U D PRACTICAL SIGIL MAGIC

folding his/her arms behind the head while standing in front of a mirror and staring fixedly at his/her image. the important thing is that it 10/ practical sigil magic should click, meaning that the sigil must be internalized spasmodically, which, of course, requires some exercise and control. this procedure may be supported by repeating the sentence of desire rhythmically and monotonously like a mantra, becoming faster and faster; in doing so, one must stare fixedly at the sigil (in our example of looking into the mirror [a magical mirror may be used, too, it is useful to draw the sigil onto the mirror with water-soluble paint) after spasmodical internalization, the symbol must be destroyed and deleted from the conscious mind. as mentioned before, from now on it will be the unconscious wh

onstruction. now that we have covered the important aspects of the pictorial method, let us take a look at the mantrical spell method. of course, you may also use h s the pictorial method/ 53 chapter 5 the mantrical spell method the mantrical spell method basically employs acoustic sigils. the principle of constructing mantrical sigils is quite simple: the sentence of desire is transformed into a mantra devoid of any obvious sense or meaning. this may be done most easily by writing down the sentence of desire in a quasi-phonetic manner, i.e, words as spoken. this may demand some ingenuity, but any magician needs this, and, here again, practice alone makes for refinement. let us take an example from liber null (p. 21: a) sentence of desire: i want to meet a succubus in dream this sentence

ethod: 56 c w i wah nar medar suku busin dreem d) this leaves us with* iwah n fmer d fsuk enated ven more, and you are free to add some vowels so that e end product does not become a tongue twister but can e easily vocalized: ternalization of mantrical sigils( gshort which are sometimes sigilized, as we shall see e) the sentence from d) is now rearranged, or ali e th b hawi emner kusad (completed mantra) for the use of mantrical sigils, you will need some linguistic agility and an ear for rhythm. the sigil mantras should sound euphonic (meaning gnice h) as well as gsomehow magical. h at the same time, they should be alienated enough so that you won ft be able to recognize the original sentence of desire. activating/in unlike word or pictorial sigils, sigil mantras are usually not activated

ally and monotonously. an exception to this rule are the gwords of power h la ter on *the letter b is missing in peter carro ample.an obvious typesetting mistake which we have not corrected f e sake of correct quotation. this does not, however, invalidate the example as a whole. ll fs exor th the mantrical spell method/ 57 ons long e psychic sensor is softened up t free. naturally, mantras play a mantra-yoga, tantra (of hindu and buddhist origin, buddhism g (for example, gom mani peme um, o t they l sigils, it is not strictly utright itioning, ogma, etc) incapable of working with any but one sigil by repeating it over and over again, for hours on end, if possible. the monotony of this procedure es occur even after in eastern cultures mantras are also employed to induce magical trances and

may carry a meanin h h which, as you may know, approximates ghail hee jewel in the lotus blossom h. tm ay express a certain form of worship and heightening of awareness. islam (especially sufism) knows its mantras, as does catholicism, which uses them, for example, in its rosary litanies, and shamans all over the world are known to work with different forms of mantras. while a sound knowledge of mantra theory can be of help when using mantrica n ecessary. sometimes it may even prove to be an oobstacle if you are for some reason (e.g, cond d special, established system. our sentence of desire has been tuned into a mantra by manipulating its sound elements, and we cannot recognize its meaning anymore (as is also the case with word and pictorial sigils) you can now activate this acoustic wil

c only a s: few minutes f chanting; thus, your directive for the unconscious, which is now concealed in the acoustic sigil, can pass the censor to thrive in the depths of the psyche and go about its work. you may support this procedure by a trance of exhaustion, achieved, for example, by fasting, pro longed lack of sleep or extreme physical exertion1 you might even use autohypnosis by playing the mantra on a tape recorder during your sleep (best use endless cassettes, but experience has shown that this is not really requisite except as an auxiliary measure. after charging the mantra, banish by laughter and immediately distract the conscious mind as described in chapter 3. words of power instead of fashioning lengthy sigil mantras, a single gword of power h may be formed using the same cons

lly requisite except as an auxiliary measure. after charging the mantra, banish by laughter and immediately distract the conscious mind as described in chapter 3. words of power instead of fashioning lengthy sigil mantras, a single gword of power h may be formed using the same construction technique as described above. let us take the example of the aforementioned succubus evocation. the finished mantra in the end wa hawi emner kusad we might take the first syllable from each word and construct a new word: ha em ku= haemku the mantrical spell method/ 59 /internalizing words of power hen charging, you may proceed as you would with longer sigil mantras by chanting it monotonously for a long time. proceed spasmodically with the word r pictorial method, using the techniques described in chapte

sex-magical techniques or the various versions of the death posture) you shout aloud the word of power.the louder the better, becau d e ion by laughter and then distract your attention. the technique of the inf a 60/ practical sigil magic usually you will have to be alone when using it, unless you are lucky enough to live with people who are in sympathy wit e completely eaf. anyone familiar with mantra systems will be aware of the tonation (the so-called gjapa-mantra h: loud, low, and s onsidered to be the ghighest h form of mantra working and is mber of different antra techniques. incidentally, it seems more than likely that some of e medieval spells were constructed in the same, or at most of the anded-down formulas are little else than mutilated church ematria or have been received as

dered to be the ghighest h form of mantra working and is mber of different antra techniques. incidentally, it seems more than likely that some of e medieval spells were constructed in the same, or at most of the anded-down formulas are little else than mutilated church ematria or have been received as a grevel this is h your magical gquirks, h or ar d fact that there are generally three stages of mantra in ilent (or mental) intonation. the mental intonation is c quite complicated. these hints, however, should enable you to experiment with quite a nu m th least in a very similar, manner. albeit h latin or hebrew, and even though most of the other spells have almost certainly been constructed via cabbalistic g ation h of sorts, there are a number of formulas and barbarous names of evocation

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

and experience a state of satisfaction with the state you have reached. this false form of achievement is yet another break, the solution? keep on meditating. the result itself. this is when the break is a form of cosmic consciousness. this is the state when the true self is able to communicate unimpeded through the trained psyche. the use of mantras one of the greatest tools in meditation is the mantra. the term mantra is sanskrit, and literally means that which liberates the mind. in common usage it designates a certain word or phase continually repeated that brings about an altered state of awareness. the first effect of a mantra is usually the opposite to what is expected, it is akin to the sting of a scorpion, the mind reacts by developing crazy thoughts, wandering images and even hea

at is expected, it is akin to the sting of a scorpion, the mind reacts by developing crazy thoughts, wandering images and even headaches and mysterious emotions. if you persevere however, these mysterious symptoms will vanish as quickly as they came, the mind will relax and the journey itself will begin. you will still have many difficulties (breaks just like those above will occur, but generally mantra meditation is an easier path than silence. there are different perspectives on the choice of a mantra, some schools prefer the mantras to have no meaning whatsoever, other suggest it should be a term which is loaded with religious meaning. even many of the prayers used in christian mysticism have in some sense become mantras. there are many good books discussing mantra meditation, and we su

than silence. there are different perspectives on the choice of a mantra, some schools prefer the mantras to have no meaning whatsoever, other suggest it should be a term which is loaded with religious meaning. even many of the prayers used in christian mysticism have in some sense become mantras. there are many good books discussing mantra meditation, and we suggest you study these and choose a mantra which suits you. it is important that you feel comfortable with the mantra, and can easily pronounce it and repeat it. when you start with a mantra it is not wise to change midstream. some common mantras include the ever famous hare krishna, aum, iao and aum mani padme hum. gnostic theurgy page 158 programmed meditation and concentration this form of meditation uses a combination of relaxat

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

his healing power like an electric current running through you in a wide circle. let the mist circle from the talisman to the pantacle, through you, and back to the tal isman( i f necessary, bring your arms together until the talisman just touches the pantacle. feel this circle of force. bathe in it for as long as you can. repeat the holy name mor-dialhktga throughout this operation like a sacred mantra. step 5. the conclusion. banish all forces from the circle and know yourself to be healed. intermediate healing ritual. healing others at a distance. step i. the consecration. consecrate a circle using the pentagram and hexagram rituals. step 2.establishing the link. hold your talisman of olaf in your right hand and your pantacle in your left 281 hand. face the watchtower of earth. leave yo

HELENA BLAVATSKY THE KEY TO THEOSOPHY

and worshiped a god or gods? some have adored and propitiated devils and harmful spirits, but this only proves the universality of the belief in the efficacy of prayer. a. it is explained by that other fact that prayer has several other meanings besides that given it by the christians. it means not only a pleading or petition, but meant, in days of old, far more an invocation and incantation. the mantra, or the rhythmically chanted prayer of the hindus, has precisely such a meaning, as the brahmins hold themselves higher than the common devas or "gods" a prayer may be an appeal or an incantation for malediction, and a curse (as in the case of two armies praying simultaneously for mutual destruction) as much as for blessing. and as the great majority of people are intensely selfish, and pra

HINE PHIL ASPECTS OF EVOCATION

an be regarded as .expert. systems which learn from being given a task to execute- as if the more healing tasks you give a servitor, the better it seems to become at healing. secondly, continued use of the servitor, with successful results, builds up .confidence. in it.s activity on the part of those who use it. with a more generalised servitor, anyone who knows its activation sequence (such as a mantra, sigil, or visualisation sequence) can employ it to work at a given task. one example of this form of servitor is the entity icandoo. icandoo(.i-can-do) was created at an open group workshop in servitor creation. the name of the servitor was also its mantra for summoning it, and it.s general brief was to assist those who used it for overcoming any obstacles that crossed them. icandoo was cr

spirits in the grimoires. 24 5. disposition or character of the spirit: it was decided that goflowolfog could be nothing but cool, stylish and relaxed, speedy and graceful. it was felt that he would respond kindly to anyone who attempted to take on these qualities in a situation as frustrating as being stuck in a traffic jam. the sound associated with the movement of the spirit can also act as a mantra to help call him to you. his sigil, a circle containing two opposite-running arrows, can be used as a talisman, placed on cars, cycles or other modes of transport to draw the favour of goflowolfog or as a focus for evocation. using this process, you could easily create your own grimoires of helpful spirits. it can be interesting (and fun) to do this with a group of friends, so that not only

HINE P OVEN READY CHAOS

ng else, has a slappy sense of humour. 3.link intent once you have decided upon your intent, it can then be turned into a symbolic analogue or code- a signal on which you can focus varying degrees of attention on, without recalling your initial desire. the most common approaches to this are (a) monogram- write out your intent, knock out all repeating letters, and from the rest, design a glyph (b) mantra- write out intent, scramble into meaningless phrase or word, which can then be chanted. in addition to the above, you can also use other media such as smell, taste, colours, body language, and hand gestures. 33 oven-ready chaos 4.intense gnosis/indifferent vacuity sigils can be projected into the mutliverse via an act of gnosis- usually, but not necessarily, within some kind of ritual/magic

JASMUHEEN THE FOOD OF GODS

love and all you do comes from this love. do the below meditation every morning and as much as you remember to do it and see how you feel after a month or so. step 1. imagine yourself connected on the inner planes with a beam of pure love that flows from the heart of the divine mother into your heart chakra. step 2. inhale of this love deeply and chant as you reclaim i am love keep chanting this mantra over and over with sincerity. step 3. exhale this love slowly out into your body and chant i love over and over with sincerity as you imagine this love filling every cell and then flowing out from your auric field in your outer world. also with this tell your body over and over until it tingles i love you, i love you, i love you, i love you as per technique no. 3. together this exercise ope

udgmental towards them and if you wish to feel more compassionate. it is also a good technique to remind us of who, and what, we really are when our masks and personas are stripped bare. this is definitely a try it and experience the difference tool which takes some focus and discipline. as we have shared in other manuals, a basic breathing technique like this one which uses the i am love, i love mantra, is also a wonderful way to train what the indian yogis call our monkey mind to remain still and focused. many people are unable to focus their mind on just their breath for more than a minute or two without finding themselves thinking of work, or shopping, or other things, yet mind mastery is absolutely necessary to find and access the food of gods channel. untrained in the art of stillnes

sacred songs and mantras have long been used to nourish the bio-system with certain frequencies. we know that the sound aum feeds the crown chakra energy centre by tuning it to the divine wisdom channel. we also know that the sound ahhh nourishes the heart chakra by tuning it to the divine love channel particularly when used intermittently with the love breath meditation and its i am love, i love mantra. programming codes are in essence specific mantras or sentences that are used to reprogram the way the body consciousness sees itself and how it functions. one of the dynamics of dimensional biofield science is the power of words. shabda yoga. and in order to successfully access the food of gods we need to understand the importance of imprinting the various energy fields with specific telep

for without our sun there can be no life. all recognized organisms including mankind are fed by the energy that radiates through our physical sun. to practice hatha-yoga and its various asanas in the warmth of the early morning or dusk time sun, opens and feeds all our meridians and our chakra system with another level of food and power. applying positive mental projections and thought forms with mantra-yoga and using kriya-yoga to direct the outer light flow into our inner system, allows our sun time of surya-yoga to be even more beneficial. divine nutrition: the madonna frequency& the food of gods with jasmuheen 99 surya-yoga also requires us to be in silence and project our minds via meditation and creative visualization, into the fifth dimensional frequency band and beyond, where we ca

e looking at, our vibrations adjust to its vibratory rate and, quite unconsciously, we imitate it. he goes on to say of surya-yoga that: if you want to be like the sun, you must gaze at it with great love and trust. in this way you will become warmer and more luminous and better able to pour life into others. your presence among others will be that of a sun radiating light, warmth and life. using mantra-yoga to remind us that the sun is also the source of nourishment for all life, we can then change our mindset by acknowledging that it has the power to feed us directly without going through the middle man food chain of the plant and animal kingdom. question 8: what about other types of yoga? how do they fit into the preparation process for accessing the divine nutrition channel? answer q8:

l creation. agni-yoga allows us to draw a stream of nourishment through the central sun via our lower tan tien, or sacral chakra, and it is this ability that differentiates us from the solar feeders. agni-yoga connects us with lord helios, the intelligence that controls the light dispersion through the sun. divine nutrition: the madonna frequency& the food of gods with jasmuheen 101 there is also 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 i

ght when we are not taking physical food nourishment and the perfect image command allows us to let go of society/media conditioning re our image. also remember that we are surrounded by an intelligent universe that. sees us as gods in form and. constantly reads our personal biofield to see what our dominant thoughts and programs are and then delivers this to us. so if our constant self talk is a mantra like i am healthy, i am happy, i am peaceful, and i am prosperous then whether or not this is true for you initially, eventually the universe says: this master in form believes this so let us rearrange the molecules of life around this one and make it so. as we keep stressing, this is especially true when it is said with sincere emotion and supported by a pure heart and the kind and compass

manual will achieve this outcome if applied as recommended. step 5. once a field is in place and running, as per the guidelines to be given soon, this step then requires for us to just relax and chill out and enjoy the game. hold the focus of the outcome we are seeking with the intention of it happening with fun. adopt also the attitude of maximum output, minimum effort. i ride the wave of grace mantra. understand that once fields have been created, laid down, activated, charged, plugged in to the most nourishing source of power and programmed, then outcomes are guaranteed. all it takes is power of concentration and the more you do this, the quicker this becomes a reality among the status quo as this attitude alone has the power to influence the fields. when it emanates divine nutrition:

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

f a young and beautiful girl, as the living representative of the goddess. this worship is mostly celebrated, in all due serious religious formality, in a mixed society; the men of which represent bhairavas, or viras, and the women bhanravis and nayikas. the sacti (or sacred presence) is personified by a naked girl, to whom offerings* the combination of h and s is principal, and is called pr s da-mantra, and described in the kul rnava. wilson, as. res. the female thus worshipped is ever after denominated yogini, i.e, attached (set apart, sacred. this sanscrit word is in the dialects pronounced jogi and zogee, and is equivalent to a secular nun, as these women are subsequently supported by alms. the leading rites of the sakti-sodhana are described in the devi-radhasya, a section of the rudr

she is to be solemnly placed naked (as a sacred, unapproachable thing or object, but richly ornamented with jewels and flowers the triumphant spoils of glorious nature on the left of a circle (inscribed for the purpose, with muntras and gesticulations. the circle, or vacant enchanted space, must be rendered pure by repeated incantations and rites; being finally baptized with wine by the peculiar mantra. the sacti is now sublimised or apotheosised; but if not previously initiated, she is to be farther made an adept by the communication of the radical mantra or last charm whispered thrice in her ear, when the object of the ceremony is complete. the finale to this solemnity is what might be concluded as likely, but strange to say accompanied throughout by muntras and forms of meditation and

K AMBER THE BASICS OF MAGICK

al yoga yoga originated in india. it is a physical or mental discipline designed to condition and invigorate the mind and body. there are many kinds of yoga, but they may be generally divided into three main types. hatha yoga- affect the mind through the body using physical exercises; improve physical health and endurance. raja yoga- affect the mind through mental training; improve concentration. mantra yoga- affect the mind through chanting and affirmation; achieve relaxation. meditation this is a much touted area of the occult. there are many meditation techniques, and many claims made for the benefits of meditation. basicly, meditation has two functions- relaxation, and perhaps, improved concentration. there are two main types. 1) concentration meditation (focusing, the basics of magick

es. 1) concentration meditation (focusing, the basics of magick get any book for free on: www.abika.com 17 2) insight meditation (mindfullness. most kinds of meditation are the concentrative type. one simply focuses his attention upon a single physical object (such as a candle flame; upon a sensation (such as that felt while walking or breathing; upon an emotion (such as reverence or love; upon a mantra spoken aloud or even silently; or upon a visualization (as in chakra meditation, see below..concentration meditation is, simply put, a form of self-hypnosis. a mantra (or mantrum) is one or more words or syllables which are repeated- often chanted- aloud..a simple yet powerful mantra is to vibrate the mystical word 'om. this mantra has long been associated in india with the godhead/unity. u

syllables which are repeated- often chanted- aloud..a simple yet powerful mantra is to vibrate the mystical word 'om. this mantra has long been associated in india with the godhead/unity. use it to aid in tuning into universal vibrations which promote feelings of harmony, peace, and well-being. use it before magick ritual to 'get into the mood' and afterward to 'dismiss the forces. you vibrate a mantra by saying it slowly aloud in a lower-pitched voice than your normal speech, and a more or less constant pitch as well. let the sound fade at the end of the mantra. a powerful one such as 'om' will seem to vibrate the air around you. it should be vocalized for 5-10 seconds and repeated a number of times with a few seconds rest between each vocalization. chanting of mantras may cause slight d

i yoga. 2) progressive muscular relaxation- this is one of the basic methods used in hypnosis and self-hypnosis. the basics of magick get any book for free on: www.abika.com 33 physical relaxation can assist one in attaining the requisite trance state. these techniques involve beginning at the toes and tensing, then relaxing the muscles, progressively up the entire body. 3) yoga and breath- yoga, mantra, and breathing exercises similarly aim at physical relaxation. the practice of kundalini yoga is particularly relevant, since it is concerned with altered consciousness. in fact the arousal of kundalini requires a similar state of consciousness to oobe. 4) visualization- this involves a type of extended clairvoyance or picturing of remote surroundings. if you can experience the feeling of b

KUNDALINI BREATHING EXERCISE

re indicative of similar ideas, as are the diamonds (valuable gem) comparable to 'coins -amphe kundalini breathing exercise do not share set aside at least one hour alone without interruptions for this exercise. sit in a cast circle on the floor facing north or east, arms and legs uncrossed. listen to the sound of your breath. can you hear "hahm" on the intake and "sah" on the exhale? this is the mantra to use in this exercise. do not speak it- just hear it in the breath. when i say "hahm, i refer to the inhale, and "sah" to the exhale. try it for a few minutes. hahm- sah- hahm- sah. make sure you are relaxed and not forcing your breath. next, visualize the air in the room as breathable light. with each "hahm" you should imagine the light entering up through your nose, past your third eye

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

isible brn. and workers has been increasing in the richness and strength of its content; now all turn their attention to the distribution of that force to the world around. 970. i may perhaps illustrate the nature of this effect by reference to the construction of a certain type of hindu mantras. some years ago i was requested by our noble brother sir s. subramania iyer of madras to investigate a mantra which he had been using for many years, which had been given to him by swami t. subba rao, a great south indian occultist. i looked into the matter with considerable care, and also made use of it afterwards, for it was very remarkable. 971. this mantra is found, i am told, in the gopala-tapani and krishna upanishads, and is composed of five parts, as follows (1) klim, krishnaya (2) govinday

ds, for it was very remarkable. 971. this mantra is found, i am told, in the gopala-tapani and krishna upanishads, and is composed of five parts, as follows (1) klim, krishnaya (2) govindaya (3) gopijana (4) vallabhaya (5) swaha. as one meditates upon this with intent each syllable makes a line in such a position that a five-pointed star results, as in fig. 17. 972. figure 17 973. 974. and as the mantra is repeated these stars pile up behind one another to form a tube having this five-pointed form of cross-section, which makes a channel for spiritual force coming from shri krishna, who is the same being as the lord maitreya, the present bodhisattva or world-teacher, the great one who entered into the body of jesus as the christ. with this force coming through it the mantra can be used for

the removal of fire and other elementals, as well as for general good. 975. i found, however, that there were three stages in the process. with the recital of gklim h, which it is said is called gthe seed of attraction h by the hindu occultists, the attention of the source of the force is attracted and what may be called a kind of downward door or valve is opened; then, throughout the body of the mantra the force pours into the form; and finally, with the sound gswaha h, that force is sent out to do its work. 976. our work in the lodge is of the same nature as that done by means of such ancient mantras. during our meeting we have been enriching the form by our devotion and thought, and now we prepare to let the accumulated force burst forth as a blessing on the surrounding world. 977. the

LIBER ASTARTE

wast with me from the beginning. then let him change back to the active, until a veritable rhythm is established between the states, as it were the swinging of a pendulum. but let him reflect that a vast intelligence is required for this; for he must stand as it were almost without himself to watch those phases of himself. and to do this a high 1 [lat .hail mary. seems too short to be a practical mantra; possibly refers to the traditional prayer which begins with these words; in full, ave maria, gratia plena, dominus tecum; benedicta tu in mulieribus, et benedictus fructus ventris tui, iesus; sancta maria, mater dei, ora pro nobis peccatoribus nunc et in hora mortis nostra. amen; although that if anything seems too long. your mileage may vary. t.s] 2 [grk .hail, saviour of the world; io pa

LIBER CLXV A MASTER OF THE TEMPLE

got a zeal for service since the retirement, wanted to take for new motto i aspire to serve but cannot find latin equivalent[ volo servare would do. but a better idea is i want to help rather than serve. o.m] liber clxv 159 march 22. feel sorry i missed exercise this morning through slackness [when you detect slackness, double the exercise, if it kills you. sure cure! o.m] march 25. dragon asana. mantra a.m.p.h. 9:39 to 10:34 p.m.=55 mins, breaks 14 to 18, mostly very slight. interruptions none. results: dharana, got feeling on skin and automatic rigidity. lost all personality most of the time, but only found this out by break which revived it. brain soon took up mantra automatically. illumination in brain after a while. towards the last saw some visions of sea &c (very slight. space and t

ttempt to name thee, i lose thee, oh thou nameless unto eternity. to whom shall i reveal thee, who wast never known but to thyself? surely words are vain, o thou who art beyond the silence. aum [this is very good. o.m] dec. 11th, 9:52 10:37 p.m. meditation in asana. dragon as usual. took a few long breaths, filling the body and mind with love, and then expelling it till it flowed through me. used mantra: the self is love. that self am i first part of the time, afterwards changing to the self is that, that self am i. 7 not this, not this! a hindoo phrase used in the practice of rejecting all thoughts as they arise. liber clxv 167 eyes half closed, fixed on nose. shut them about the middle of the meditation and turned them to ajna. very few invading thoughts. presently all became brilliant l

LIBER CXX

t; by wise ta-nech i weave my spell. show thy star-splendour, o nuit! bid me within thine house to dwell, o winged snake of light, hadit! abide with me, ra-hoor-khuit (followeth the mystical dance as taught in secret: or let the magus trace 11 circles around the room, traveling against the course of the sun, for that is in effect he that is still, the earth revolving (let the hymn be sung, or the mantra recited. but ere he end, let him sing "above, the gemmed azure is the naked splendour of nuit; she bends in ecstasy to kiss the secret ardours of hadit. the winged globe, the starry blue, are mine, o ankh-af-na-khonsu (then he cometh to the east of the throne of ra and crieth "unity uttermost showed! i adore the might of thy breath, supreme and terrible god, who makest the gods and death to

LIBER DCCCLX JOHN ST

ved home, having performed a little business and driven back. will sit down and do .sana, etc. 3.20. have started. 3.28. 7 pr.n.y.ma cycles enough. doubtless the big lunch is a nuisance. i continue meditating simply. 3.36 .sana hurts badly, and i can no longer concentrate at all. must take 5 minutes. rest and then persevere. 3.41. began again. i shall take .hua allalu alazi lailaha illa hua.1 for mantra [any sacred sentence, whose constant repetition produces many strange effects upon the mind. ed] if i want one, or: may adonai reveal unto me a special mantra to invoke him! 3.51. broke down again, mantra and all. 1 [arabic .he is god and there is no other god than he] 12.13- 12.24 liber dccclx 12 went on meditating in .hanged man posture [legs crossed, arms below head, like the figure of t

ld happen to a persevering immortal like myself? 1 [in ms. notes to a copy of equinox i (1 (transcribed by yorke, a.c. adds to this entry .i also did a more holy practice as if to graft a tree (vide frazer, the magic art &c, ii, 100) and describes maryt as .a polish jewess, a student. the poem .was printed in the winged beetle& called .the two secrets] john st. john 15 12.7. trying meditation and mantra. 12.18. i find thoughts impossible to concentrate; and my .sana, despite various cowardly attempts to .fudge. it, is frightfully painful. 12.20. in the hanged man posture, meditating and willing the presence of adonai by the ritual .thee i invoke, the bornless one.1 and mental formula. 12.28. i.m hopelessly sleepy! invocation as bad as bad could be.attention all over the place. irrational h

elessness of the task. especially do i get the buddhist feeling, not only that .sana is intensely painful, but that all conceivable positions of the body are so. 11.00. still sitting; quite sceptical; sticking to it just because i am a man, and have decided to go through with it. 11.13. have done 10 p.y. cycles. a bit better, and a slight hint of the bhuchari-siddhi foreshadowed. have been saying mantra; the question arises in my mind: am i mixing my drinks unduly? i think not; if one didn ft change to another mystic process, one would have to read the newspaper. 11.20. this completes my half-hour of .sana. legs very painful; yet again i find myself wishing for kandy (not sugar candy, but the place where i did my first hindu practices and got my first results) and a life devoted entirely t

ondemon with bronze green wings iridescent that rose up startled and angry. and i saw thatthe littlest courage is enough to rise and throw off sleep, like a small soldier in complete armour of silver advancing with sword and shield.at whose sight that dragon, not daring to abide the shock, flees utterly away. 2.15. lunch, 3 garibaldis and 3 gaufrettes. wrote two letters. 2.50. going out walk with mantra. 8.03 this walk was in a way rather a success. i got the good mantra effects, e.g, the brain taking it up of its own accord; also the distaste for everything but adonai became stronger and stronger. but when i returned from a visit to b..e on an errand of comradeship.1. hours f talk to cut out of this mantrayoga .i found all sorts of people at the dome, where i drank a citron presse: they d

1. hours f talk to cut out of this mantrayoga .i found all sorts of people at the dome, where i drank a citron presse: they detained me in talk, and at 6.30 maryt turned up and i had to chew a sandwich and drink coffee while she dined. i feel a little headache; it will pass. she is up here now with me, but i shall try to meditate. charming as she is, i don ft want to make love to her. 8.40. mixed mantra and caresses rather a success (at her request i gave m. a minimum dose of x) 9.15 .sana and meditation with mantra since 8.40. the blackness seems breaking. for a moment i got a vague glimpse of one.s spine (or rather one.s su.umn) as a galaxy of stars, thus suggesting the stars as the ganglia of the universe. liber dccclx 18 9.18 to continue. 10.18. not very satisfactory .sana got painful;

w monster, but did not perform the vajroli-mudra [for this see the siva samhita, and other of the holy sanskrit tantras..ed] however, having got rid of her for the moment, one may continue. p.y [pr.n.y.ma..ed] 14 cycles. some effort required; sweating appears to have stopped and bhuchari hardly begun. my head really aches a good deal. i must add one or two remarks. in my walk i discovered that my mantra hua allahu, etc, really belongs to the vi.uddhi-cakra; so i allowed the thought to concentrate itself there [the vi.uddhi-cakra: the .nerve centre. in hindu mystic physiology, opposite the larynx..ed] also, since others are to read this, one must mention that almost from the beginning of this working of magick art the changed aspect of the world whose culmination is the keeping of the oath

o try and get rid of my headache. a good simile (by the way) for the yog. is to say that he 10.24- 10.39 john st. john 19 watches his thought like a cat watching a mouse. the paw ready to strike the instant mr. mouse stirs. i have chewed a gaufrette and drunk a little water, in case the headache is from hunger (p.s..it was so; the food cured it at once) 11.02. i now lie down as hanged man and say mantra in vi.uddhi. 11.10. i must really note the curious confusion in my mind between the vi.uddhi-cakra and that part of the boulevard edgar quinet which opens on to the cemetery. it seems an identity. in trying to look at the cakra, i saw that. query: what is the connection, which appeared absolute and essential? i had been specially impressed by that gate two days ago, with its knot of mourner

he connection, which appeared absolute and essential? i had been specially impressed by that gate two days ago, with its knot of mourners. could the scene have been recorded in a brain-cell adjoining that which records the vi.uddhi-idea? or did i at that time unconsciously think of my throat for some other reason? bother! these things are all dog-faced demons! to work! 11.17. work: meditation and mantra. 11.35. no good. went off into a reverie about a castle and menat- arms. this had all the qualities of a true dream, yet i was not in any other sense asleep. i soon will be, though. it seems foolish to persist. 11.35. and indeed, though i tried to continue the mantra with its high aspiration to know adonai, i must have slept almost at once. the third day 6.55. now the day being gloriously b

y weak will bade it be at ease and take its rest.oh, wretched man! slave of the hour and of the worm! fifteen cycles of pr.n.y.ma put me right mentally and physically: otherwise they had little apparent success. 7.30. have breakfasted.a pear and two garibaldis (these by the way are the small size, half the big squares) 7.50. have smoked a pipe to show that i.m not in a hurry. 8.04 hanged man with mantra in vi.uddhi. thought i had been much longer. at one point the spirit began to move. how the devil else can i express it? the consciousness seemed to flow, instead of pattering. is that clear? one should here note that there may perhaps be some essential difference in the operation of the moslem and hindu mantras. the latter boom; the former ripple. i have never tried the former at all serio

the consciousness seemed to flow, instead of pattering. is that clear? one should here note that there may perhaps be some essential difference in the operation of the moslem and hindu mantras. the latter boom; the former ripple. i have never tried the former at all seriously until now. meme jeu.no good at all. think i fll get up and have a turker. 9.00. am up, having read my letters. continuing mantra all the time in a more or less conscious way. 9.25. wrote my letters and started out. 10.38. have reached the cafe de la paix, walking slowly with my mantra. i am beginning to forget it occasionally, mispronouncing some of the words. a good sign! now and then i tried sending it up and down my spine, with good effect. 10.40. i will drink a cup of coffee and then proceed to the hammam. this m

thee to the service of the magic of light. let the pulsations of my heart be strong and regular and slow! let my brain be wakeful and active in its supreme task of self-control! that my desired end may be effected through thy strength, adonai, unto whom be the glory for ever! amen without lie, and amen, and amen of amen. 11.00. i now proceed to the hammam. 12.00. the bath is over. i continued the mantra throughout, which much alleviated the torture of massage. but i could not get steady and easy in my .sana or even in the hanged man or shav.sana, the .corpse-position. i think the heat is exciting, and makes me restless. i continue in the cooling-room lying down. 12.10. i have ordered 12 oysters and coffee and bread and butter. o oysters! be ye unto me strength that i formulate the 12 rays

l manner. 12.45. i have eaten my oysters, chewing them every one; also some bread and butter in the same manner, giving praise to priapus the lord of the oyster, to demeter the lady of corn, and to isis the queen of the cow. further, i pray symbolically in this meal for virtue, and strength, and liber dccclx 22 gladness; as is appropriate to these symbols. but i find it very difficult to keep the mantra going, even in tune with the jaws; perhaps it is that this peculiar method of eating (25 minutes for what could be done normally in 3) demands the whole attention. 1.30. drifted into a nap. well! we shall try what brother body really wants. 1.35. my attempt to go to sleep has made me supernaturally wakeful. i am.as often before.in the state described by paul (not my masseur; the other paul)

the whole system continues. 1[.for the good that i would i do not: but the evil which i would not, that i do] 2 brothel in rue des 4 vents [ms. note by ac in equinox i (1, transcribed by yorke] john st. john 23 to explain. normally, if the thought be energetically directed to almost any point in the body, that point is felt to pulse and even to ache. especially this is the case if one vibrates a mantra or magical name in a nerve-centre. at present i cannot do this at all. the prana seems equilibrated in the whole organism: i am very peaceful. just as a corpse is. it is terribly annoying, in a sense, because this condition is just the opposite of dh.rana; yet one knows that it is a stage on the way to sam.dhi. so i rise and give confidently the sign of apophis and typhon, and will then reg

LIBER DCCCXI ENERGIZED ENTHUSIASM

only because of its associations; and the piano is like unto it, although, if unseen and played by a paderewski, it would serve. the trumpet and the bell are excellent, to startle, and the crises of a ceremony. hot, drubbing, passionate, in a different class of ceremony, a class more intense and direct, but on the whole less exalted, the tom-tom stands alone. it combines well with the practice of mantra, and is the best accompaniment for any sacred dance. xii of sacred dances the most practical for a gathering is the seated dance. one sits cross-legged on the floor, and sways two and fro from the hips in time with the mantra. a solo or duet of dancers as a spectacle rather distracts from this exercise. i would suggest a very small and very brilliant light on the floor in the middle of the

oor in the middle of the room. such a room is best floored with mosaic marble; an ordinary freemason fs lodge carpet is not a bad thing.1 the eyes, if they see anything at all, see then only the rhythmical or mechanical squares leading in perspective to the simple unwinking light. 1 [the design is a pattern of black and white squares. t.s] energized enthusiasm 15 the swinging of the body with the mantra (which has a habit of rising and falling as if of its own accord in a very weird way) becomes more accentuated; ultimately a curiously spasmodic stage occurs, and then the consciousness flickers and goes out; perhaps breaks through into the divine consciousness, perhaps is merely recalled to itself by some variable in external impression. the above is a very simple description of a very sim

LIBER LLL PARADIGMAT PIRATE

n you awaken from any dream period during the night, do not allow yourself to drift back asleep. record as many details from the dreams that night as possible. 3) while returning to sleep after each and every dream cycle that you have, concentrate on your intention of remembering to recognize that you are dreaming. repeat silently gthe next time i fm dreaming i will know that i fm dreaming h as a mantra as you fall asleep. 4) fake it till you make it. while you are falling asleep and repeating your mantra, think about the last dream that you had, recall the dream signs and picture yourself becoming lucid in that dream. go through the motions of being lucid and act out some fantastic action. 5) allow yourself to fall back to sleep. 6) during the next sleep cycle the odds become very high th

LIBER LXVII THE SWORD OF SONG

nderstand. a sage, i say, although he mentions perhaps the best of his inventions, god. for at first this practice tends to holy thoughts (the holy deeds precede success) and reverent gaze upon the ancient one of days, beyond which fancy lies the truth. to find which i have left my youth, all i held dear, and sit alone still meditating, on my throne of kusha-grass,48 and count my beads, murmer my mantra,49 till recedes the world of sense and thought.i sink 475 480 485 490 495 500 505 510 fact replacing folklore, the christian sniggers. let him beware. for i speak subtly. results of practice. the poet abandons all to find truth. pentecost 35 to.what abyss.s dizzy brink? and fall! and i have ceased to think! that is, have conquered and made still mind.s lower powers by utter will. it may be

presides over obstacles* author of a text-book on .formal logic. notes 67 the prosidist will note the .false quantity. of this word. but this is as it should be, for ganesha pertains to shiva, and with shiva all quantity is false, since, as parameshvara, he is without quantity or quality. 485. carroll.47.see .alice in wonderland. cap. ult. 508. kusha-grass.48.the sacred grass of the hindus. 509. mantra.49.a sacred verse, suitable for constant repitition, with a view to quieting the thought. any one can see how simple and effective a means this is. 519. gayatri.50.this is the translation of the most holy verse of the hindus. the gender of savitri has been the subject of much discussion and i believe grammatically it is masculine. but for mystical reasons i have made it otherwise. fool! 557

o pass that there lived under his admirable government a weaver named suraj ju2 and his wife chandi.3 and in the fulness of her time did she give birth to a man child, and they called him perdu. r abu.4 now the child grew, and the tears of the mother fell, and the wrath of the father waxed: for by no means would the boy strive in his trade of weaving. the loom went merrily, but to the rhythm of a mantra; and the silk slipped through his hands, but as if one told his beads. wherefore the work was marred, and the hearts of the parents were woe because of him. but it is written that misfortune knoweth not the hour to cease, and that the seed of sorrow is as the seed of the banyan tree. it groweth and is of stature as a mountain, and, ay me! it shooteth down fresh roots into the aching earth

and sang the following verse: brahma, and vishnu, and great shiva! truly i see the trinity in all things dwell, some rightly tinged of heaven, others duly pitched down the steep and precipice of hell. nay, not your glory ye from fable borrow! these three i see in spirit and in sense, these three, o miserable see! sorrow, absence of ego, and impermanence! and at the rhythm he swooned, for his old mantra surged up in the long-sealed vessels of sub-conscious memory, and he fell into the calm ocean of a great meditation. the three characteristics 71 ii .jehjaour1 was a mighty magician; his soul was dark and evil; and his lust was of life and power and of the wreaking of hatred upon the innocent. and it came to pass that he gazed upon a ball of crystal wherein were shown him all the fears of t

had never heard human speech, tried to mimic the old lama, and was amazed at his success. pride first seized the bird, but it was not long before the words had their own effect, and it was in meditation upon the conditions of existence that he eternally re-peated the formula .a home at distant inglistan. an old lady, and a grey parrot in a cage. the parrot was still muttering inaudibly the sacred mantra. now, now, the moment of destiny was at hand! the four noble truths shone out in that parrot.s mind; the three characteristics appeared luminous, like three spectres on a murderer.s grave: unable to contain himself he recited aloud the mysterious sentence .the old lady, whatever may have been her faults, could act promptly. she rang the bell .sarah. said she .take away that dreadful creatur

LIBER MMM

e sigil may be burnt, buried, or cast into an ocean. it is possible to lose a word spell by constant repetition as this eventually empties the mind of associated desire. the sigil is charged at moments when the mind has achieved quiescence through magical trance, or when high emotionality paralyzes its normal functioning. at these times the sigil is concentrated upon, either as a mental image, or mantra, or as a drawn form. some of the times when sigils may be charged are as follows: during magical trance; at the moment of orgasm or great elation; at times of great fear, anger, or embarrassment; or at times when intense frustration or disappointment arises. alternatively, when another strong desire arises, this desire is sacrificed (forgotten) and the sigil is concentrated on instead. afte

LIBER RV VEL SPIRITUS

rises into the air, and remains there for an appreciably long period, from a second to an hour or more. let him further investigate any mental results which occur. 6. third practice. in order both to economize his time and to develop his powers, let the zelator practise the deep full breathing which his preliminary exercises will have taught him during his walks. let him repeat a sacred sentence (mantra) or let him count, in such a way that his footfall beats accurately with the rhythm thereof, as is done in dancing. then let him practise pr.n.y.ma, at first without the kumbakha, and paying no attention to the nostrils otherwise than to keep them clear. let him begin by an indrawing of the breath for 4 paces, and a breathing out for 4 paces. let him increase this gradually to 6.6, 8.8, 12

ath for 4 paces, and a breathing out for 4 paces. let him increase this gradually to 6.6, 8.8, 12.12, 16.16, and 24.24, or more if he be able. next let him practise in the proper proportion 4.8, 6.12, 8.16, 12.24 and so on. then, if he choose, let him recommence the series, adding a gradually increasing period of kumbhakha. 7. fourth practice. following on this third practice, let him quicken his mantra and his pace, until the walk develops into a svb figvra ccvi 3 dance. this may also be practised with the ordinary waltz step, using a mantra in three-time, such as .pelqon .pelqon, fartemij; or iao; iao sabao; in such cases the practice may be combined with devotion to a particular deity; see .liber 175. for the dance as such it is better to use a mantra of a non-commital character, such a

LUCIFERIAN SORCERY

ave passed through the veil! imagine the four crowned princes flowing within you, that you may absorb and take the knowledge of the daemonic force to use in a positive, creative way. the baptism is therefore one of self-initiation, so thus the symbols you believed they were are the opposite. face now and invoke shaitan, from which you shall awake. the sigil of shaitan should be focused upon and a mantra be recited, vibrating the name shaitan. take now the athame and focus upon the sigil, 29 force emerged from azoth, from which there is both the beginning and end, i do place this oath before thee. to seek the shadows, the caverns of the earth, the dead and their mighty arcana, come forth and bless my awakening. i call to the angelic, the highest meaning of self, from which all light announc

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

are anathema to creationists and id believers alike because they represent the ultimate in evolutionary thinking. but in the end, the onus is on creationists and id supporters to prove that the tree of life is a figment of the imagination of thousands of scientists. they should also tell us where, if not from evolution, dna homologies come from. again, nothing has transpired other than the usual mantra that the designer designed dna sequences his own way and gave lions and wheat, and all the other life-forms, the dna they deserve. back to irreducible complexity the subtitle of behe s book darwin s black box is the biochemical challenge to evolution. as is clear by now, modern evolutionary biology relies on a combination of many different branches of science: biochemistry, anatomy, paleont

MICHAEL FORD WITCHMOON

you. in the air you notice several spirals of what appears to be white and gray funnel clouds, like a small tornado. this funnel cloud seems to project a kind of screeching sound, which disappears again into the night. you feel strangely at home in this place, wondering if you have known it before. you see a black tower in the distance, from which the sound of wolves and female voices chanting a mantra grows as you approach. you are floating yet at times walking on something you are not quite aware of. when fear takes over for a fraction of a second you feel your walking slowed. only when will takes over can you relax and float. you make a mental note not to let panic overtake you. the wolves howl in the distance, and a blood 35 35 red moon, seemingly marked with a deaths head, grows larg

il you collapse, all the while focusing and absorbing the sigil. upon collapsing, you will regain consciousness and destroy the sigil upon 36 36 obtaining orgasm if you so wish. the sigil should be burnt and tossed to the wind if possible. for instance, if it was your desire "to meet a vampiric succubus in dreams" you would draw a sigil with various elements which represent that desire, such as a mantra of words like ndeamn smccvius, this would then be chanted over and over. you would first start slowly, pronouncing each syllable until you are completely comfortable with it and then speed up the pace of repetition. the mantra should be spoken loudly and softly, total control over the sentence is what you are after. the mantra should be chanted throughout the sigil rite, until you destroy t

nt-angel shaitan called azal ucel 50 50 i now cut myself in the name of the dark bringer, noctifer, the devil by twilight. that eye sight grows in the weavings of dusk and dawn. the gates of the dead are opened! bless my mark, which is the sigillium diaboli, the new flesh emerges! so it shall be! witch name in blood cut from left hand vibrate in a hissing tone, until it forms as an unrecognizable mantra: zazas, zazas, nasatanada zazas! face now the altar, holding the dagger: widdershins around the circle and recite the initiation words: nema, live morf reviled tub! noitatpmet ton dael su tsniaga ssapsert ohw seoht rvigrof ew sa sessapsert ruo su evigrof, daerb yliad yad siht su evig nevaeh ni si ti sa htrae no enod eb lliw yht, emoc modgnik yht eman yht eb dewolloh, nevaeh ni tra ohw rehth

bjects representing the individual on whom the rite is focused. objects which are recommended are a sample of writing, a piece of the individual's clothes, a photograph or drawing, in fact anything personal which grants you a connection with them. store these objects in the box you have procured for these items. then you focus your entire will on the desire and it's coming to pass. some develop a mantra which they recite over and over to themselves, to further secure the desire coming to flesh. the box should be simply allowed to sit, and is kept while you visualize the objects in the box upon each day that passes. do not disturb it, simply allow it to sit and build it's energy as you continually focus upon it for a moment each day. once you feel an amount of tension has lessened, you shou

bove us, though in any other astral travels it was always below us. i feel at this time, when the sabbath is called we are still in the earth dimension, though in a remote location and in astral form. the sounds are so clear yet still muffled at the same time. i could hear wolves and such, prowling around the fires and among the other witches. we were drawing power from the moon, i was chanting a mantra redolent with resurgence and joy. i felt so alive and free. i could feel the beast which was my form. i knew that which was ours for the taking. existence is pure joy indeed. the female witches were indeed, as described by spare, taking quite the active role. they seemed to almost dominate the sabbath, to which i took no offense and found it beautiful. the witches, no matter how beautiful o

with a wolf head and what could be celtic carvings. once i passed through the door i knew she would be waiting, as she always had been. as i passed through i gained sight of the chamber and finally the witch. she stood prominent in the shadows of the room, standing behind a slow burning fire. robed and hooded in black and what could be night blue, she was sounding a beautiful and almost haunting mantra, by which the quality of her voice was displayed. it seemed to be both fairy-tale like and haunting at the same time, as if a dual or double headed spirit was made manifest through her. i could finally see her eyes as i drew closer, how dark they were, reflecting a burning passion i had only known through a scarlet woman. how deeply i yearned for the taste of her astral flesh, that which wa

astral flesh, that which was formed through her own thought and will. the lips, gray yet with a red hue to them, were somewhat full and sensual. her robes as i studied were even more ornate than i had previously noticed. the black material on the collar was decorated with many sigils and seals. i noticed too some very eccentric designs that added to the flavor of her overall appearance. once her mantra was finished, she focused upon my appearance and stature on the astral plane. i took no beast like form at the moment, i appeared in the vestments of the ceremony, robed and hooded. the witch took sinuous steps towards me, with the grace of a cat or other predatory animal, as if to taste her prey. with both hands she took down my hood and withdrew slightly. as she was close to me it was her

y white flesh so smooth and tight, her own devised psycho-physical desire body was exhilarating. her breasts were firm and ample, in keeping with her lean, well proportioned body. she stood near the center of the chamber, holding out her arms towards the ceiling, and her robe opened to bare her beautiful body even further. i glimpsed at her method of summoning the dead. the witch began chanting a mantra composed of a short sentence, which rolled off her tongue with beauty and grace, like an age old song in a forgotten language. the spirits began encircling her in a tornado like spirit storm. i felt her mind enter ecstasy, passion and control beyond every limit of what is possible. i wanted to join in so much but could do nought but stand in place and watch, motionless in frozen time. the d

he home of the dead; with this spirit i thee make" begin a visualization and concentration of the werewolf sigil, take the goblet of blood and make two strikes of blood on the sigil. focus upon the sigil and a great wolf spirit forming and entering the surroundings. breathing at a rapid pace is suggested, as it will direct the mind towards an altered state of conscious. upon reaching this state a mantra should be chanted and repeated as many times as you so desire. the mantra should be formed from something simple as "i will become as the werewolf, which if phonetically altered would spell something like "i w l ecom werewolf. this should be recited while focusing upon nothing but the sigil. concentration should cease momentarily for the reciting of the following nocturnal oath "i now have

at which will shape shift at will, to surpass and devour experiences to come; i behold marchosias and the wolf spirits! lord of the forest i now invoke thy lunar power! strength, joy and regeneration! my path of freedom and pleasure" take now the chalice of your chosen elixir, and seal now the oath "i drink and open now the current of luna! hail" begin focusing upon the sigil of marchosias, a new mantra being formed "marchosias shall manifest through blood" becomes "marchosias s'al mnfest blood. focus upon this 118 118 mantra and sigil, moving your hand and magickal weapon (usually the dagger) either laterally or in some "automatic" pattern, until the spirit begins to form. in my experience blood may only give partial life to these spirits, they may only become partially manifest, or incom

s, such as knocking into something, voices across the chamber, scraping noises etc. if possible, take a photograph of these rites, near the altar while you are still in the circle. you may find such surprises as spirit orbs, ghostlike limbs, figures, lines of spirit energy and similar phenomena. once you have entered the ecstasy of evoking the spirit, return once again to your invocation. begin a mantra again which should be the same as the first mentioned one("i w'l ecom werewolf, focus with all concentration attainable upon the personal sigil, which you have consecrated in your blood. upon the climax of words and self congress the sigil should be destroyed by fire and a banishing by laughter performed. you may wish to perform a banishing ritual of the pentagram or hexagram, depending of

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

aijayanti garland; my club, kaumodaki; my sudarshana disc and pancajanya conch shell; mybearer, garuda, the king of the birds; my bed, shesha naga; my expansion of energy the goddess of for-tune; lord brahma; narada muni; lord shiva; prahlada; my incarnations like matsya, kurma andv araha; my unlimited all-auspicious activities, which yield piety to he who hears them; the sun; themoon; fire; the mantra omkara; the absolute truth; the total material energy; the cows and brahmanas;devotional service; the wives of soma and kashyapa, who are all daughters of king daksha; the riversganges, sarasvati, nanda and yamuna [kalindi; the elephant airavata; dhruva maharaja; the sevenrshis; and the pious human beings (bhagavata purana 8.4.17-24)although garuda enmity toward serpents is known from this

MICHAEL W FORD THE VAMPIRE GATE

ezza or non-climaxing ritual masturbation to charge the servitor. anoint the sigil-object with something of you blood, fluid or saliva. 3. you must name the servitor for instance, calling it noxumbra would be useful if you are using it at night to drain from someone. you will want to hold the sigil and focus your astral body flowing into it, giving it the initial charge it needs. 31 4. recite the mantra of the name until it is unintelligible and you seemingly forget the name on a conscious level. 5. bind it to you in such a way: in the name of lilith, mother of vampires i empower you object to be the shell which will house the vampiric servitor of lilith i name you_ you will serve me in the way of drinking the astral blood of another you will return it to me and i will grow stronger. using

MICHAEL W FORD NOX UMBRA

and bringest terror to mortals, gorgo, mormo, thousand faced moon, i open the gates to thy realm(-inspired by h.p. lovecraft "lilith, mother of vampyres, mother of harlots -patron of shades and the altar of the infernal sabbat -j summon thee "vultures of the black earth, eaters of the dead, allow me entry into the realm of twilight from which i shall become as my mother, lilith" focus now on the mantra of lil-ka-litu, recite slowly and build with repetitive vibrations, taking a quick and steady breath inbetween mantra breaks. allow your mind to focus only on the lilitu and succubi, not as a beautiful woman but beast- woman like, a vampyric tomb haunter who spits blood and sexual fluid. it is the lilitu who sip of the infernal menstrual blood of lilith- babalon, our witch goddess and initi

ions, taking a quick and steady breath inbetween mantra breaks. allow your mind to focus only on the lilitu and succubi, not as a beautiful woman but beast- woman like, a vampyric tomb haunter who spits blood and sexual fluid. it is the lilitu who sip of the infernal menstrual blood of lilith- babalon, our witch goddess and initiator of the path of the red caul-stain of vampyric birth. focus this mantra as you move through the black mirror, noticing a great cave filled with moss and damp walls. hear the musick of the succubi, strange and distant flutes and the rattling and rhythm of drums and bones. you enter a room which has pools of blood, before you stands a lilitu-succubi. envision the succubi as clawed serpent-like demoness, a face strangely beautiful yet with black eyes and teeth tha

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

ons, will not gain any true insight into any subject at all and certainly not into the true nature of reality. since there is no content, all he has is the empty vessel of concentration. we can be sure that any "insights" that he may have, are nothing more than false imaginations and delusions. this is analogous to a person who claims to have learned medicine simply by sitting and meditating on a mantra for 10 years. certainly, no one in their right mind would go to him for medical treatment. now, da at (concentration) also has the three dimensions of length, breadth and depth. for example there are people who have a short attention span and others who have a longer attention span. some people can concentrate with great intensity, while others may be easily distracted. the difference betwe

RUBY TABLET OF SET

ector or other manipulator) will use lighting, music, fragrance, and other symbols in ways particular to their audience's response to the symbols. symbolism can be used upon ourselves in a similar manner, to bring out responses from us that we want to bring out, as in ritual or as an aid to xeper. words which have become symbols to us can be used as a means of increased concentration, as a visual mantra or as a sensual mantra. such mantras can be used in ritual, in nonritual meditation, or whenever we choose to remind ourselves of the principles carried within that symbol. over time, some symbols can become richer and can carry more and more meaning to those people who work with the symbol. these symbols can become "magnetic, in that each use of the symbol brings forth yet another repetiti

kness. set [setians] let our "selves" become one with the essence of the lord of darkness [priest- fire the incense (here the incense shall be refilled and fired if required] and by the light of the black flame we shall merge by summoning the dragon through merlin's words, we say [phonetic: anal-nadrath oorthvoth bethod dulchee-el-jee-envay [this is chanted in rhythm (much as with the hare krisna mantra or the om, sounding until the merging is achieved [the priest shall now lead the setians through the cosmic experience [priest] in linking hands, we became one in the flesh. we have now become one with set, with percival, with the mighty magic of merlin. let us now step beyond: immerse your selves and your mind in the black flame; be as ayesha when first she entered the flame of life and pu

editatively prepare yourselves [when it is time, the first warden will strike a gong. the master will then vibrate seed mantras for the elements: earth, air, fire, water, and ether; and the mantras for the noose that catches anything, and for druga, the goddess beyond reach. for those learned in kundalini this represents an opening of each of the chakras from the lowest to the highest. after each mantra the first warden strikes the gong softly] lam yam ram vam ham am dum [after the last soft gong, the master says] harmony and peace to all beings touched of set [first warden strikes the gong three times [workings/ recognitions/ namings etc [loading of the stele of bata (the bull of ombos [the master uncovers the stele and holds it before the gathered initiates and says] behold the stele of

SABBATIC KABALA OF THE CROOKED PATH

r has stirred up. the rite of ingress, or the establishment of the point and its adversary into the one. the text itself called the eight steps of the rite of ingress gives a detailed outline of the procedure to follow (p. 124- 125) and several important keys to its understanding are freely given to the seeker. further the first few steps of the symbolism of the mouth is seth forth in the form of mantra and word sigil (p. 128. the sigilic formulae is to found on p. 133-135. this aat is also important in the manner that it presents the first of the many tasks the seeker must perform on the way to adeptship. water and the letter mem is also significant for the hanged man and it is therefore reminiscent of the arcana of the self-slayed one. the compositions of such deeds are found on the page

SALMANRUSHDIE THESATANICVERSES

of poise and moderation that had come to obsess him by night and day. his favourite playground rhymes were those that yearned for foreign cities: kitchy--con kitchy-ki kitchy-con stanty-eye kitchy-ople kitchy-cople kitchycon-stanti-nople. and his favourite game was the version ofgrandmother's footsteps in which, when he was it, he would turn his back on upcreeping playmates to gabble out, like a mantra, like a spell, the six letters of his dream--city _ellowen deeowen. in his secret heart, he crept silently up on london, letter by letter, just as his friends crept up to him _ellowen deeowen london. the mutation of salahuddin chamchawala into saladin chamcha began, it will be seen, in old bombay, long before he got close enough to hear the lions of trafalgar roar. when the england cricket

i" he had pretended to blow on scalded fingertips, and shook his hand for emphasis _o, too hot. o, throw water. gibreel farishta. she controlled herself: hi ho, it's off to work "ghosts" she repeated firmly "on the everest climb, after i came through the ice-fall, i saw a man sitting on an outcrop in the lotus position, with his eyes shut and a tartan tam--o--shanter on his head, chanting the old mantra: om mani padm hum" she had guessed at once, from his archaic clothing and surprising behaviour, that this was the spectre of maurice wilson, the yogi who had prepared for a solo ascent of everest, back in 1934, by starving himself for three weeks in order to cement so deep a union between his body and soul that the mountain would be too weak to tear them apart. he had gone up in a light air

SATANGEL

al belief, and may be found throughout all traditions that deal with spirits and sorcery. in witchcraft, the names of those entities whose powers and natures are aligned to the desired outcome may be used to tap into their power. for example, a rite to attract material wealth might call upon the names of mammon and astaroth for added power. such might be inscribed upon a talisman, or intoned as a mantra to aid the trance during some other form of ritual. this is quite apart from the more extreme forms of sorcery, where the spirits might be more actively evoked to manifestation. having considered first the hierarchy of heaven, here follows a brief roll call of those who have fallen, their descendants, and also in some sense their ancestors. the primary sources of these names are the classic

SATANIC RITUALS

reener" many people still automatically condemn whatever is opposite as "evil" action and reaction, cause and effect, are the bases of everything in the known universe. yet when automobiles are generally large, it is said "no one will ever drive a small car" or when hem lines go up "they'll never wear long dresses again" etc. the mere fact that the smugness-and boredomof the populace rests on the mantra "it'll never happen" indicates to the magician that he must avoid such thinking. in magic the unexpected occurs-with such regularity, in fact, that it is safe to say that to dwell on anything too long is to consume it. magic is a push/pull situation, like the universe itself. while one is pushing, he cannot pull. the purpose in ritual is to "push" the desired result within a unique span of

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

autumn equinox; the completion of the harvest season. magen david: the so-called star of david, a symbol of the jewish faith and nation. magick: the ability to focus mental and physical energies to affect the natural world or to achieve a goal. mahavira: the twenty-fourth tirthankara often regarded as the founder of jainism. mahavira jayanti: mahavira s birthday, an important holy day for jains. mantra: a formula repeated over and over to create a trancelike state. materialism: a belief that matter and the motion of matter constitute the universe. all phenomena, even those of mind, are the result of material interactions. matsuri: festival. mecca: a city in present-day saudi arabia, the holiest site of islam, where the religion was founded. meditation: quiet reflection on spiritual matter

ilgrimage sites for buddhists. other sites include bodh gaya, the place where he attained enlightenment; sarnath, where he delivered his first sermon on how to avoid suffering; and kusinagara, where he escaped from this life into nirvana. observances. wesak is the most important holy day for buddhists. held on the full moon in may, it celebrates the buddha s birth. phrases. om mani padme hum is a mantra, or chant, prevalent in buddhism, meaning hail the jewel in the lotus. it refers to the symbology surrounding the buddha s miraculous birth. world religions: almanac 91 buddhism rock pillars, or stupas, erected with the words of the buddha inscribed on them, calling for respect for all life. ashoka organized missionaries, people who dedicated themselves to preaching the truths of their reli

orn. in japan the zen school of buddhism relies heavily on meditation to achieve enlightenment. another school of japanese buddhism is nichiren buddhism, named after a thirteenth- century japanese monk. nichiren believed that all that was needed for enlightenment was knowledge of the lotus sutra, one of the most sacred writings in mahayana buddhism. nichiren taught his disciples that chanting the mantra namu-myoho-renge-kyo (or homage to the lotus sutra) would bring the seeker to enlightenment. although buddhists worldwide have very different ways of attaining enlightenment, all of them share some core beliefs. these are best summarized in what is known as the three jewels. the jewels include a belief in the buddha, a belief in dharma, or the universal moral law that the buddha s teachings

meditation, the person is attempting to develop his or her powers of concentration. a simple technique used in stabilizing is to focus on one s breathing and then to clear the mind of all thought. once the mind is clear, the person can focus on one buddhist concept at a time. for example, a person might concentrate on the idea that life is impermanent and what that means to him or her. chanting a mantra or religious phrase is another meditation technique. such mantras are generally in sanskrit and are believed to be words used by a buddha when in deep meditation. the most frequently used mantra, especially in tibetan buddhism, is om mani padme hum, which is usually translated as hail to the jewel in the lotus. the jewel represents the teaching of the buddha, while the lotus is the symbol o

branch was founded by caitanya mahaprabhu (or lord gouranga; 1485 1533. the caitanyas worship krishna as the supreme being, and members constantly repeat krishna s name. in the twentieth century swami prabhupada founded the international society for krishna consciousness, a movement with branches all over the world. the movement asks its members to recite with devotion and faith the hare krishna mantra: hare krishna hare krishna krishna krishna hare hare, hare rama hare rama rama rama hare hare. rama refers to krishna s brother, 244 world religions: almanac hinduism balarama. the word hare has no specific meaning, but is rather part of the mantra, a call to krishna s divine energy. the second major sect of hinduism is the saivas, but once again, this sect includes a number of branches. ch

od exists. there is one absolute ultimate reality. there is one trinity of gods (brahma, vishnu, and shiva) but these take several divine forms. 2. all humans are divine. 3. unity of existence is achieved through love. 4. all hindus should strive for religious harmony. 5. all hindus should have knowledge of the three gs: ganga (the sacred river, gita (the sacred scripture, and gayatri (the sacred mantra, or mystical formula that aids contemplation and meditation. additionally, hindus accept ten commandments or disciplines: 1. satya, truth; 2. ahimsa, nonviolence; 3. brahmacharya, avoidance of adultery (being unfaithful to one s spouse; 4. asteya, no desire to possess or steal; 5. aparighara, not being corrupt; one branch of hinduism is the hare krishna movement, founded by caitanya mahapra

newborns are brought into the world with the symbol: after the child is born, it is ritually cleansed, and aum is written on its tongue with honey. aum is not a word. rather, it is an intonation, uttered with a musical lilt, similar to humming. it is made up of three sanskrit letters, represented in english by aa, au, and ma. combined, these letters produce the sound aum. thus, aum is a prayer or mantra, and when it is repeated over and over, it vibrates through the body and penetrates to the core of a person s being, the soul. intoning aum creates a feeling of bliss and peace. it directs the mind to the abstract and unknowable, at the same time making the unknowable absolute more tangible. for many hindus, aum creates a virtual trancelike state. the other major symbol of hinduism is the s

oddesses. each hindu is free to choose, often focusing attention on one or a small group of gods with whom the person feels a strong relationship. puja, or worship, includes ritual offerings and prayers. these are offered daily or, in some cases, on special days. before beginning puja, the devotee must prepare by cleansing the body and dressing in fresh clothing. this may be done while chanting a mantra or singing an aarti, or hymn, silently or out loud. if it is close to a mealtime, food should not be consumed until after the puja. other preparations include freeing 256 world religions: almanac hinduism the mind from worldly concerns, such as worry about all the things to be done that day, and gathering offerings for the deity. footwear must be removed before entering the temple, and a be

ia. digambara: literally, sky-clad; one of the two major sects of jainism. householders: laypeople; jains who are not monks or nuns. jinn: literally, conqueror; the great teachers of jainism who have conquered their earthly passions. jiva: the soul. karma: the principle that determines how a person will live his or her next life; in jainism, an actual physical substance. kevalnyan: enlightenment. mantra: a formula repeated over and over to create a trance-like state. monastery: a building that houses a community of monks. mahavira (c. 599 527 bce) the twenty-fourth tirthankara, often regarded as the founder of jainism. mahavira jayanti: mahavira s birthday, an important holy day for jains. moksha: salvation; liberation from rebirth. namaskar: the basic prayer of jainism, recited each morni

been liberated: heavenly existence, worldly existence, the existence of nonhuman life, and existence in hell. the swastika serves as a reminder of jainism s goal: escape from worldly existence and achievement of liberation from the cycle of death and rebirth. by escaping birth, life on earth, and death, a person can escape suffering. like hindus, jains chant the sacred om, often spelled aum, as a mantra (a formula repeated over and over to create a trance-like state. for jains, the syllable consists of five sounds, each of which has significance. the first sound is that of a, representing arihants, or those souls who have conquered their worldly passions. the second sound prolongs the a and represents a-shareeri, or those without body who have achieved liberation. the a sound continues to

al symbol is an outline figure of a person standing with his feet apart and his hands on his hips. underneath the symbol are the words parasparopagraho jivanam, meaning living beings render service to one another. the figure conveys the jain belief that right conduct and service to others can lead to the liberation of the soul. worship the central jain prayer is called the namaskar or the namokar mantra. its purpose, as with all jain prayer, is not to ask for anything but rather the om, or aum, symbol represents a mantra, or chant, that is sacred in the jain religion. the chant can be repeated over and over to create a trance-like state. john van hasselt/ corbis. world religions: almanac 335 jainism to help the worshipper achieve a state of detachment and right conduct. it reads as follows

attributed to caitanya occurred after krishna s name was repeated several times. sheldan collins/ corbis. caitanya mahaprabhu 72 world religions: biographies o, as in o lord. rama means loosely the supreme personality of god, so it is another name for krishna. followers of the hare krishna movement believe that people have to awaken their krishna consciousness, or love for god, by repeating this mantra, called the maha-mantra, or great chant, repeatedly. caitanya died on june 14, 1533. although no firm evidence supports the theory, he may have been murdered by priests of the temple of jagannath in puri. the priests disagreed with caitanya regarding whether muslims and untouchables could be accepted at the temple as disciples of gaudiya vaishnavism. caitanya once commented on the caste sys

SYMBOLISM

ector or other manipulator) will use lighting, music, fragrance, and other symbols in ways particular to their audience's response to the symbols. symbolism can be used upon ourselves in a similar manner, to bring out responses from us that we want to bring out, as in ritual or as an aid to xeper. words which have become symbols to us can be used as a means of increased concentration, as a visual mantra or as a sensual mantra. such mantras can be used in ritual, in nonritual meditation, or whenever we choose to remind ourselves of the principles carried within that symbol. over time, some symbols can become richer and can carry more and more meaning to those people who work with the symbol. these symbols can become "magnetic, in that each use of the symbol brings forth yet another repetiti

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

e little man who wasn't there."28 ruckman sagely observed that historians, like other establishment "experts" can scarcely be trusted, for they invariably write a history they would like to believe. they limit themselves to reporting only that which comports and agrees with the socially accepted view of history and "truth" if a set of facts is unpleasant or inconvenient to the officially approved mantra, or version, of events, reality must suffer. facts must become non-facts and lies must be converted into "reliable truths" ruckman remarks: 24 codex magica when i was a boy we repeated several little doggerels that turned out to be gems of wisdom in content. one went "last night i saw upon the stair a little man who wasn't there; he wasn't there again today; oh gee, i wish he'd go away!29 "

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

l. the relaxation practice (see script at side, path workings, and calling down the moon, are all forms of active meditation. always record your results in your journal. chant in the craft, when the witches were sitting in the park repeating earth, air, fire, and water, they were using what is known as a circle chant meditation to raise their power levels. chants can vary from a one word personal mantra, to a formal group invocation. try this, on an overcast day, sit and chant for five minutes ra, ra, hail ra! record the results in your journal. riding the dragon part one relaxation start by taking three slow deep breaths, clear your mind, and begin your rhythmic breathing pattern 4-2-4-2. hyou are standing upon a beach the white sand beneath your feat is as fine, and soft as baby powder

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

ng and blood institute now recommend meditation as a viable treatment for moderate hypertension. their research also shows that certain types of heart arrhythmia or irregularities respond to meditation. in his groundbreaking book, the relaxation response (1975, dr. herbert benson documents some interesting research on meditation. benson found that by having a patient focus on a sacred sound, or a mantra, as used in transcendental meditation, the person s heart rate decreased, as did their breathing rate and oxygen consumption. in fact, benson s findings were so convincing that the mind/body medical institute, of which benson is president, received $2.7 million from the centers for disease control and prevention (cdc) to continue to investigate the scientific basis of the relaxation respons

g the truth about extraterrestrial contact is that so few people continue to trust the government after decades of cover-ups and scandals that were eventually exposed. according to a survey conducted by princeton survey research associates for pew research and published in usa today on september 12, 1997, only 6 percent of adults in the united states expressed trust in the federal government. the mantra of the x-files has truly been put into practice: trust no one! m delving deeper carter, bill. truth is out: this season will be last for x-files. new york times, january 18, 2002 [online] http//www.nytimes.com/2002/01/18/ business/media/18tube.html. clarens, carlos. an illustrated history of the horror film. new york: capricorn books, 1968. douglas, drake. horror! new york: collier books, 1

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

r spirit guide, and to receive a secret name and a sacred song. perhaps the guide will also grant special powers of healing or prophecy to the supplicants. the recipient of tribal empowerment is able to obtain personal contact with the invisible world of spirits and to pierce the sensory world of illusion which veils the great mystery. often this gift is heightened by the intoning of the personal mantra, the personal song, the holy syllables that attune him or her with the eternal sound, the cosmic vibration of all creation. a crucial element in tribal empowerment is the ability to rise above linear time. most 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 190 objects of mystery and power witchcraft puppet (fortean picture library) people have acc

on words of gturn the wheel of the daharma h.a classical metaphor used for buddha fs teaching activity. there are many types and sizes of prayer wheels. the most common one is a simple hand-held metal or wooden object, from four to six inches long, with a cylindrical body and a metal or wooden axle that serves as a handle at one end, while the other end is wrapped with a roll of paper on which a mantra or prayer is written. the prayer or mantras are repeated in a row, with the length of paper sometimes reaching twenty yards or more. an ornate cover protects the spool of prayers; the prayers cycle and turn with each rotation of the wrist, due to a weighted cord or chain. it is customary to turn prayer wheels in homes first thing in the morning and last thing before bed in the evening, and

ers; the prayers cycle and turn with each rotation of the wrist, due to a weighted cord or chain. it is customary to turn prayer wheels in homes first thing in the morning and last thing before bed in the evening, and many people carry and rotate one while walking throughout the day. most common in tibet, they are sometimes even referred to as gtibetan prayer wheels h or gmani, h derived from the mantra or prayer gom mani padme hum. h tibetan buddhists believe these words sacred and its recital, silently or out loud, evokes a powerful, spiritual and benevolent blessing. traditionally, even though the wheel itself and its practical uses for carts were known from other cultures, the tibetans considered the wheel very sacred and did not allow its use for any other purpose other than that of t

THE MAGICIAN S KABBALAH

eed thereby (tiphareth) we can regain chesed, the grand waystation of the universe as it pours into manifestation, and align ourselves to that flow. a simple rite of magic involving the egyptian goddess ma'at, who can be attributed to chesed, designed by maggie ingalls demonstrates this procedure, by the meditation (hod) on a flame (tiphareth) and a feather (chesed, which combined with a suitable mantra links the practitioner to the "ma'at current, which is none other than the evolutionary and stochastic current of the universe. the hermit card also resumes this symbolism, and perhaps should be drawn bearing a quill, not a staff. chapter eight; geburah, the folding of the robe geburah is the fifth sephirah of the creative process, and signifies in hebrew a number of related meanings, aroun

THE MIDDLE PILLAR

terchanges eastern and western terms here. it is important that the reader not confuse the terminology between the two traditions. the four worlds' of consciousness according to the hindu tradition (from highest to lowest) are turya, sushupti, swapna, and ]agrata. the last three of these worlds relate to three planes of existence (causal, astral, and physical) and are said to be the source of the mantra aum "a" refers to jagrata" u refers to swapna, and" m relates to sushupti. the silence that succeeds each intonation of aum refers to turya, the highest state of consciousness. turya is described as conscious dreamless sleep or meditative sleep. in the western tradition, the four worlds of the qabalah as placed upon the tree of life are atziluth (containing kether, bn'ah (composed of the se

kti yoga: union through devotion. dharma yoga: union through the virtues of religious duties. hatha yoga: union through physical discipline-breathing and postures. karma yoga: union through proper action or work in daily life. kriya yoga: union through the sacred outlook in everyday life, domestic ritual, and purification. laya yoga: union through developing the "serpent fire" or kundalini force. mantra yoga: union through spells and incantations. raja yoga: union though meditation. hatha yoga, which emphasizes physical and mental discipline, is by far the most popular type of yoga. the various asanas or postures of hatha yoga are the practices that most westerners associate with eastern mysticism. pranayama or "the breath way" includes numerous techmques for breath control and vital energ

a system provides. these include geometric symbols, colors, gods and goddesses, sanskrit letters, animals, and sounds used as mantras. chakra correspondences chakra tattva element symbol muladhara prithivi earth square svadisthana apas water crescent manipura tejas fire triangle anahata vayu air hexagram visuddha akasha spirit egg ajna maha-tattva lightimind winged orb sahasrara bindu bliss lotus mantra god lam brahma vam vishnu ram rudra yam isa ham sadashiva om sambhu- paramshiva goddess dakini rakini lakini kakini shakini hakini maha shakti chakra awareness exercise 1. be seated in a meditative position on the floor or in a chair. relax but be sure that your spine is straight. begin to breathe slowly and rhythmically through your nostrils. as you inhale, draw the air into the lower part

pacity without strain. maintain this relaxed pattern of deep, full breathing throughout the exercise. 2. imagine a disk or center of light at the base of your spine. visualize a yellow square w i t h this disk. as you focus on the square, breathe in and begin to notice the weight of your body, its density and mass. breathe out and visualize the yellow square again. breathe deeply, then intone the mantra "la-ng (lah-ng. place special emphasis on the nasal "ng" sound, extending the latter sound out with the remaining breath.16 on the following inhalation, mentally intone the word "la-m (lah-m, extending the "mu of the mantra. repeat this mantra cycle three or four times. 3. imagine a light blue disk just a few inches below your navel. visualize a silver-white crescent within this disk. as yo

e navel center, breathe in and begin to notice that the horns of the crescent are upturned to form a cup. imagine this yoga, chakras, and the wisdom of the east a 171 cup filled to the brim with pure, sacred water. feel this water flowing throughout your body, cleansing and purifying it. breathe out and again visualize the silver crescent withn the light blue disk. breathe deeply, then intone the mantra "va-ng (vah-ng. emphasize the "ng" sound, extending it out with the remaining breath. on the following inhalation, mentally intone the word "va-mi1 (vah-m, extending the "m" of the mantra. repeat this mantra cycle three or four times. 4. imagine a disk of light just a few inches below your sternum. visualize a red triangle within this disk. as you focus on the solar plexus center, breathe i

gle within this disk. as you focus on the solar plexus center, breathe in and imagine the red color of the triangle glowing hot. feel the heat from this center spreading to all parts of your body. as the heat spreads, visualize it burning away all toxins and impurities. breathe out and visualize the red triangle cooling a bit, returning to its original temperature. breathe deeply, then intone the mantra "ra-ng (rah-ng. emphasize the "ng" sound, extending it out with the remaining breath. on the following inhalation, mentally intone the word "ra-m (rah-m, extending the "m" of the mantra. repeat this mantra cycle three or four times. 5. imagine a green disk of light in the area of your heart. visualize a blue hexagram within this disk. as you focus on the heart center, breathe in and imagine

that you are filled with the breath and spirit of god. feel the cool breeze of the vast sky flowing through you, as if your body were porous. your heart opens with a feeling of compassion for all things. for a moment you imagine the golden sun with its healing rays in the center of your heart. breathe out and again visualize the blue hexagram within the green disk. breathe deeply, then intone the mantra "ya-ng (yah-ng. emphasize the "ng" sound, extending it out with the remaining breath. on the following inhalation, mentally intone the word "ya-mu (yah-m, extending the "m" of the mantra. repeat this mantra cycle three or four times. 172 theb alancbee tweemni nda nd magic 6. imagine a violet disk of light in the hollow of your throat. visualize a black oval or egg shape within this disk. as

u foms on the throat center, breathe in and imagine that you can hear the heartbeat of the universe. you are aware of angelic choirs singing softly in some far-off heaven, and you have the feeling that if you opened your mouth to speak, your words would drip honey and have the aroma of jasmine. breathe out and again visualize the black oval w i t h the violet disk. breathe deeply, then intone the mantra "ha-ng (hah-ng. emphasize the "ng" sound, extending it out with the remaining breath. on the following inhalation, mentally intone the word "ha-m (hah-m, extending the "m" of the mantra. repeat this mantra cycle three or four times. 7. imagine a disk of clear translucent blue in the middle of your forehead. w i t h ths disk visualize a whte circle with two wings on either side. as you focus

focus on the brow center, breathe in and imagine that the wing or petal on the right side is golden like the sun, whle the left-hand wing is silvery like the moon. inhale and notice the solar side glowing brightly on the right. exhale and visualize the lunar side beginning to shine. breathe in and again visualize the whte winged circle w i t h the clear blue disk. breathe deeply, then intone the mantra "om (oh-m, extending the "m" of the mantra. on the following inhalation, mentally intone the same word. repeat this mantra cycle three or four times. continue to breathe rhythmically and visualize an eye in the center of the brow chakra. now imagine the eye opening. through it you are able to perceive the divine light of the hgher realms. 8. imagine a clear disk of light above your head. wi

inhale and feel a stream of energy extending up your spine, connecting all the chakras you have visualized on your ascent to the lotus crown. exhale and imagine the divine light from the yoga, chakras, and the wisdom of the east 173 center of the lotus descending, passing through all of the chakra centers, cleansing, maintaining, and balancing each one. do ths several times. there is no sound or mantra that can do the crown center justice-there is only the silence of the divine union. breathe in and again visualize the lotus flower within the disk of clear light. 9. after all the centers have been meditated on, descend the path of the chakras from the crown to the base. visualize each center briefly on your journey backwards and be aware of how all the chakras seem more vitalized and equi

THE SIGIL OF ADVERSARY

sorcerer. the eighth is pesh-khent, the birthing knife and cutter of weakness, a weapon held by set. this sigil may be inscribed on a parchment or the handle of a weapon, use as a ritual instrument to begin a process of developing from a weakness of character. the seventh is erbeth, a name which can procure love love of another or self love. use while envisioning the object of your desire chant a mantra form of erbeth while doing so while facing a mirror. the sixth is the god of the night sun, seker (he who is shut in, a god of darkness who has a close connection to set in his beginning. use this sigil to invoke the power of death and to isolate the psyche, emerge and begin transforming in the midnight sun of the adversary. the fifth is lerthex, a name of typhon the serpent. this is the bo

arkness who has a close connection to set in his beginning. use this sigil to invoke the power of death and to isolate the psyche, emerge and begin transforming in the midnight sun of the adversary. the fifth is lerthex, a name of typhon the serpent. this is the body and mind of the magician as he spirals his or her spells as a dragon. use lerthex to visualize a goal and then recite the name as a mantra to manifest the desire. may be used for protection, by imagining a great typhonic dragon to encircle your dwelling. the fourth is saatet-ta, the darkener of the earth. this is the ensorcelled daemon or daeva which the magician may manifest his will and send forth the shadow to bring forth his or her desires. this sigil may be used in dream sorcery, haunting or copulating as the vampire and

THE ABYSS AND TABAET

surrounds him. as with initiation, one enters the darkness which others fear to emerge bearing the same fire of which az stirs up. the five flames of ahriman are described in depth in liber hvhi. the avesta is perhaps one of the most powerful right hand path religious texts composed. while fragments exist, the entire foundation of the avesta is based on prayers and hymns when sung or chanted in a mantra disciplined form, have the ability to create staotas or vibrations in sound. in one may take notice to historical foundations of all religions, a major emphasis is upon sound and the effect upon those who use or hear it. sound is essential as it can create gateways in the atmosphere, channel and encircle energy and be sent forth to achieve what you wish. religious staotas or vibrations of s

ed by daevas makes knives and falconed winged arrows which strike the sheep of the righteous. plutarch wrote of the rituals of the daeva-yasna in old times, that they would sacrifice the blood of wolves to ahriman by pouring such with herbs into the dark place, a hole or cave where the sun does not shine. unabated by akem-mano, by the hardness of his malignant riddles avesta venidad the staota or mantra which channels and focuses energy by sound is a tool of initiatory focus in all cultures from tibetan to christian, being the encircling of sound to create a desired gnosis. the use of sound creates vibrations which can affect the individual to achieve a spiritual or elevated state, depression or any state seemingly desired by the tonal and vibratory frequency. such sound manipulation can b

THE SECRET RITUALS OF THE OTO

der (all to order. k.s. goes out and brings in the c(up) or b(owl) whose t(op) he c(overs. c.b. gathers b(roth) of which all drink in turn, g.c. last; for the c(up) passes widdershins. all now recite the chapter of unity; qol: hua allahu achad: allahu assamad; lau yalid walam yulad; walam yakum lahu kufwan achad. each, as he feels the necessity, makes the sign of the v. when all have done so, the mantra stops) g.c: sir knights, let us utter the holy word (light. new knight says b. as before, but remains standing and throws off mantle) s.b (says) a (and initiates action) 3rd. comp (says) p (and initiates action) k.s (says) h (and initiates action) g.c (says) o (and initiates action) 2nd. comp (says) m (and initiates action) 1st. comp (says) e (and initiates action) c.b (says) t (and initiat

TYSON DONALD SOUL FLIGHT

, and the door or doors hung within it, to be in harmony with what lies beyond. a simple wooden door will probably open on to a rural landscape or on the interior of a cottage or shop; a gilded and ornately carved double doorway will open on a palace or temple or a walled garden. the same door will not always take you to the same place, but it will usually take you to a place of a similar nature. mantra during the general ritual when seeking to enter the astral chamber, or during this visualization exercise when trying to open a doorway and pass through it, the repetition of a mantra is a good way to concentrate the attention. mantras are words or brief phrases with magical significance, such as the famous "om, mane padme hum" of tibetan buddhism, said to translate into "hail! the jewel in

when seeking to enter the astral chamber, or during this visualization exercise when trying to open a doorway and pass through it, the repetition of a mantra is a good way to concentrate the attention. mantras are words or brief phrases with magical significance, such as the famous "om, mane padme hum" of tibetan buddhism, said to translate into "hail! the jewel in the lotus" this is a universal mantra, but mantras are often selected specifically for an individual student by a teacher as a key to enlightenment. the idea is that if the mantra is repeated often enough, enlightenment will dawn. since you have no teacher, you must choose your own mantra. this can be 270 soul flight done by meditating on your need, and then opening your mind to receive whatever mantra is given to you by your i

is that if the mantra is repeated often enough, enlightenment will dawn. since you have no teacher, you must choose your own mantra. this can be 270 soul flight done by meditating on your need, and then opening your mind to receive whatever mantra is given to you by your intuition. in a sense, as the author of this book, i am your teacher, so it is only fitting that i provide an effective general mantra for the use of my readers. the mantra i have chosen for you is enochian, a phrase based on real enochian words that were transmitted through the scrying crystal of edward kelley to john dee by the enochian angels, but never put together into the phrase that appears here by the angels or by dee. the mantra is "christeos luciftias" it translates into english as the emphatic "let there be ligh

of edward kelley to john dee by the enochian angels, but never put together into the phrase that appears here by the angels or by dee. the mantra is "christeos luciftias" it translates into english as the emphatic "let there be light (christeoslet there be; iuciftias-brightness. it is a phrase of great power and authority. if you know the astral world into which you wish to travel, you can pick a mantra that resonates with that world, such as the name of its ruling deity or spirit. sometimes, the spirit of an astral realm may be abstract, a quality or condition that perhaps serves as its common name, and this can be used as its mantra. for example "summerland" would make a good mantra when seeking to travel into the summerland of myth. the name or title of a god or goddess particularly ass

ay be abstract, a quality or condition that perhaps serves as its common name, and this can be used as its mantra. for example "summerland" would make a good mantra when seeking to travel into the summerland of myth. the name or title of a god or goddess particularly associated with an astral world might be used. passage into the land of the rune ansuz would be aided through the repetition of the mantra "wodenl' whether a mantra should be voiced aloud or spoken only in the mind is also a matter of preference. i have experimented extensively with both techniques. i find that speaking the mantra with my voice so that it resonates in my chest makes it more potent, but also that speaking it can interfere with the rhythm of my breaths, particularly if i am using a breathing technique in conjunc

' whether a mantra should be voiced aloud or spoken only in the mind is also a matter of preference. i have experimented extensively with both techniques. i find that speaking the mantra with my voice so that it resonates in my chest makes it more potent, but also that speaking it can interfere with the rhythm of my breaths, particularly if i am using a breathing technique in conjunction with the mantra. i have developed a method that straddles the fence, being neither wholly verbal nor wholly mental. i voice the mantra silently, or almost silently, with my lips, and i allow my breath to express it without actually vibrating it in my larynx with my vocal cords. the result is a kind of soft, breezy whisper. this allows me to repeat the mantra on my breath both on the inhalation and on the e

their power, yet are too sacred or too dangerous to voice aloud in such a way that others can hear what is said. the result was the "wizards that peep and that mutter (isaiah 8:19, as they are so poetically described in the king james bible. the muttering of wizards was a way of saying something without actually voicing it aloud for everyone to hear. it works quite well when you wish to repeat a mantra where others who are sleeping in nearby rooms might be disturbed were it spoken in a normal voice. it was also used in religion. shortly before the temple at jerusalem chapter fifteen: training for soul flight 271 was destroyed by the romans in ad 70, the jewish high priests adopted the practice of speaking the name of god in such a manner that it could not be heard by the worshippers in th

TYSON DONALD THE MAGICAL WORKBOOK

ness i: ego denial. 3 exercise 2 self-awareness 11: criticism of others .6 eiercise 3 self-awareness 111: criticism of self .8 exercise 4 inward perception i: stepped relaxation. 13 exercise 5 inward perception 11: elemental orientation. 17 exercise 6 inward perception 111: astral projection .20 viii contents exercise 7 inward perception iv: tatnva awareness .23 exercise 8 inward concentration i: mantra .28 exercise 9 inward concentration 11: thought stream .31 exercise 10 inward concentration 111: daily recall .34 exercise i 1 breathing i: color breathing .39 exercise 12 breathing 11: pore breathing .44 exercise 13 breathing 111: the nine-seven breath .47 exercise 14 outward concentration i: time watching .50 exercise 15 outward concentration 11: candle burning .53 exercise 76 outward con

ace the discipline of ceremonial magic as a whole. in order to understand her intention, it is necessary to know that yoga is far more than merely a form of physical exercise. there are numerous types of yoga, some predominantly physical and others mainly mental in their approach. for example, hatha yoga employs physical postures of the body. bakti yoga involves the exercise of love and devotion. mantra yoga relies on chanting. laya yoga focuses on activating the chakras and the sexual power of kundalini in the body. all types of yoga have as their common goal the attainment of mastery over both the mind and body, for the purpose of transforming consciousness and achieving personal power. the control the yogi seeks is not power over other human beings, but power over the self, because the

fically instructed against placing the tattwa symbols on the forehead, on the grounds that it would cause headaches. i have not found this to be the case. on the contrary, placing the tattwa symbols on the forehead seems to facilitate their activation. if you find that you get headaches while performing this exercise, try doing it without using the physical tattwa cutouts. inward concentration i: mantra t he purpose of this exercise is to still the chaos of your thoughts by replacing them with a single repeated word known as a mantra. any mantra may be used, but one that works well is the word "omega" the name of the last letter in the greek alphabet. it represents both totality and fulfillment. assume the reclining posture upon the floor with a folded towel under your head, and perform th

float gently apart from your physical body for several minutes, as though drifting along in a boat on a river. draw a deep, regular breath. as you exhale, mentally sound the word "omega" in your mind, just as though you were vibrating it upon your voice. actually hear the word in your mind. pronounce it inwardly in three extended syllables that flow together without pause: inward concentration i: mantra 29 repeat in your mind this silent mantra when you inhale. keep your breaths even. resist the temptation to form the mantra in your throat-keep your throat relaxed. each time you exhale, mentally sound the mantra once, and each time you inhale, mentally sound it once. focus almost all of your attention on the mantra. leave only a little awareness apart to monitor your breathing and posture

all of your attention on the mantra. leave only a little awareness apart to monitor your breathing and posture. when you find yourself breathing irregularly or holding your breath, relax and smooth out your breaths. when you discover yourself unconsciously tightening various muscles in your body, such as the muscles in your throat or abdomen, deliberate relax these muscles. continue to sound the mantra silently within your thoughts for five minutes or so. resist the urge to form an image in your mind. do not allow your mind to wander, and if it does, bring it gently but firmly back to the sound of the mantra. the mantra should be mentally sounded around a dozen times a minute, so that each expression occupies five seconds. this results in six cycles of breath each minute, with two mantra

so. resist the urge to form an image in your mind. do not allow your mind to wander, and if it does, bring it gently but firmly back to the sound of the mantra. the mantra should be mentally sounded around a dozen times a minute, so that each expression occupies five seconds. this results in six cycles of breath each minute, with two mantra soundings on each cycle. allow the imagined sound of the mantra to vibrate resonantly within your head as though your skull were hollow. the initial syllable "om" is particularly important, since it establishes the tone and intensity of the mantra. after sounding the mantra inwardly for five minutes, take a deeper than normal breath, press the heels of your palms gently into the hollows of your closed eyes, and draw your hands down your face as though s

blishes the tone and intensity of the mantra. after sounding the mantra inwardly for five minutes, take a deeper than normal breath, press the heels of your palms gently into the hollows of your closed eyes, and draw your hands down your face as though sliding off a mask. open your eyes, stretch your body, and when you feel ready, rise and go about your day. commentary the primary function of any mantra is to prevent the mind from thinking by occupying its attention on a single thing. it was believed in the east that merely by stilling the mind, even for a short time, great spiritual benefits would result. since it is impossible for the student to empty the mind completely, he or she is provided with something that fills the vacuum created by the temporary cessation of thoughts. the belief

single thing. it was believed in the east that merely by stilling the mind, even for a short time, great spiritual benefits would result. since it is impossible for the student to empty the mind completely, he or she is provided with something that fills the vacuum created by the temporary cessation of thoughts. the belief exists that some sounds have special or unique occult virtues. the general mantra "om" is one such sound. it is also believed that mantras transmitted in 30 reclining exercises secret to the student directly from a teacher possess magical properties when used by that student, but only by that student, and only if these mantras are never revealed to anyone else. the first syllable of the word "omega" is the greatest of all mantras "om" or "aum" which may account for the e

ch sound. it is also believed that mantras transmitted in 30 reclining exercises secret to the student directly from a teacher possess magical properties when used by that student, but only by that student, and only if these mantras are never revealed to anyone else. the first syllable of the word "omega" is the greatest of all mantras "om" or "aum" which may account for the efficacy of the omega mantra. it has proved to be of great utility in my own practice "om" is the first part of the longer mantra om-mane-padme-hum, which has been translated "hail the jewel in the lotus" but "om" is often used as a separate mantra. to still the thoughts is one of the most difficult tasks in western occult training. you will discover that your mind struggles to free itself from the burden of listening

utility in my own practice "om" is the first part of the longer mantra om-mane-padme-hum, which has been translated "hail the jewel in the lotus" but "om" is often used as a separate mantra. to still the thoughts is one of the most difficult tasks in western occult training. you will discover that your mind struggles to free itself from the burden of listening with attention to the sound of your mantra, and will play any trick to cause a lapse of concentration. your heart will pound and the blood will sing in your ears, your body will itch and ache, your muscles will tense, your breathing will become uneven, your stomach and intestines will churn and gurgle, you will pass gas from both ends, noises in your outer environment will seem enormously magnified, external interruptions to your pr

ill itch and ache, your muscles will tense, your breathing will become uneven, your stomach and intestines will churn and gurgle, you will pass gas from both ends, noises in your outer environment will seem enormously magnified, external interruptions to your practice will become more frequent, and your thoughts will wander across every trivial incident in your memory. be persistent. continue the mantra. focus your mind on the imagined sound, and only on the sound, and when your thoughts wander, as they assuredly will, guide them gently back to the mantra. this course of action will yield results over time. inward concentration 11: thought stream l ie down on the floor, or on a mat upon the floor, in the reclining posture. you may be more comfortable if you fold a towel and place it beneat

g, mentally count out three regular beats. the duration of each beat should be around a second. you may wish to mentally voice the words "one-thousand one, one-thousand two, one-thousand three" in order to maintain this duration. any other word or phrase can be used to set the duration and rhythm of each beat. it is best to choose a word or phrase that has meaning for you, so that it can act as a mantra. the word "omega" can be used for this purpose. when your lower torso has expanded as far as it wants without pushing or discomfort, raise your awareness to the middle of your chest, just behind the point of your sternum where your solar plexus is located. continue to inhale smoothly for three more beats and allow the bottom of your rib cage to expand with violet-colored air. watch with you

you visualize the violet-colored air entering your body, your physical eyes should look directly in front at the unseen distant horizon. remember to blink so that your physical eyes do not become dry and red. in the beginning, you will probably find beats of one second too long to sustain for more than half a dozen breath cycles. if so, shorten the beats to half a second by mentally sounding the mantra more quickly. it does not matter how long each interval is, only that all intervals are regular. the inhalation should occupy the same length as the exhalation. i must emphasize strongly that you gain nothing by trying to exceed the natural limits of your body. if you attempt to take too much air into your lungs during this exercise, or if you try to empty them too completely, you will hurt

TYSON DONALD THE POWER OF THE WORD

der, it is sometimes helpful to draw the invoking sigil of the banner large upon the air with the right index finger, or the wand, and visualize the sigil floating at heart level in flaming white light. vibrate the first letter as you point to the beginning of the sigil; then, as you move your finger from angle to angle, vibrate each letter in turn. the banners are highly effective when used as a mantra, either individually or collectively. when using a particular banner for a specific purpose, vibrate the letters rhythmically one after the other, visualizing each hebrew letter in turn shining with brilliant white light within your heart center. when you reach the end of the banner, begin it again so that the letters are vibrated in a continuous spiral. this mantra technique is best practi

th brilliant white light within your heart center. when you reach the end of the banner, begin it again so that the letters are vibrated in a continuous spiral. this mantra technique is best practiced sitting comfortably in a dimly lit, quiet room. it is necessary that all the attention be focused inward upon the letters of the name and upon the vibrations occurring in the body. another excellent mantra exercise is to vibrate each of the twelve overt banners one after the other in their proper order, while visualizing within the heart center the invoking sigil of each banner forming in white light as its letters are sounded. there is no better way to learn the technique of vibration and the correct ordering and shape of the banners and their sigils. once you have mastered the way of vibrat

VOX SABBATUM

itement; the lack of oxygen itself for a short period will create ecstasy without the outside use of alkaloids or other drugs. when using the waking sabbat rite for spell casting or sorcery, you will want to have a clear idea of what you want to achieve. you will also want to create or adopt a sigil which holds connection to the goal or it may represent the desire of the spell. you may also use a mantra or phrase which holds significance to the same. as you perform the rite, with the decorated chamber or even in the woods, 12 a grimoire of luciferian and nightside witchcraft and vampyric sorcery by the present author. vox sabbatum the witches sabbat 11 envision the demons and familiars in your company and the spirits carrying your will to become flesh. as your rite comes to a climax, loose

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

e pure gold of the spirit: this is alchemy. the moon must be transformed into the sun. the moon is the soul; the sun is the inner christ. we need to be christified. no human being can return to the father without having been devoured by the serpent. no one can be devoured by the serpent without having worked in the flaming forge of vulcan (sex. the key of christification is the arcanum a.z.f. the mantra for the arcanum a.z.f. is i.a.o. i (ignis, fire; a (aqua) water; o (origo, principle, spirit. la madre lleva a su hijo (el verbo) en sus brazos. y est sentada entre las dos columnas que simbolizan al hombre y la mujer. adorad a la virgen del mar, hermanos m os. en el arcano ii del tarot aparece la divina madre asiendo con su mano el signo del esoterismo sacerdotal. estudiad en el libro sagr

esh, the animal soul. 2. ruach, the thinking soul. 3. meshamah, the spiritual soul. the sephiroth are the substratum of these three aspects of the souls. the sephiroth are atomic. the zohar insists on these three principle elements which compose the world. these elements are: fire (shin, water (mem, air (aleph. these elements are the perfect synthesis of the four manifested elements. the powerful mantra i.a.o. encompasses the magical power of the triangle of these principle elements: i ignis fire a aqua water o origo spiritual principle i. a o is the supreme mantra of the arcanum a.z.f. whosoever wants to raise the soul of the world through the medullar channel must work with the sulfur (fire, with the mercury (water) and with the salt (philosophical earth. it is only in this way that one

nd through the chimney without the help of the disquieting sylphs. the gnomes need to distil the gold in the brain and this is only possible with the help of the aerial sylphs. the gnomes transmute the lead into gold. the magnus opus would be impossible without the elementals. we need to become familiar with the elementals of nature. practice: agni god of fire fire: light a fire then vocalize the mantra inri. this mantra is vocalized in two separate syllables: in ri: prolong the sound of each letter. iiiiiiiiiiiiiinnnnnnnnn rrrrrrrrrrrriiiiiiiiiiiiiiii thereafter, concentrate on the fire that you have lit (on the candle, on the oil lamp or on the charcoal) and profoundly meditate on the fire. invoke me, samael, your friend, who wrote this lecture, i will assist you in this practice. then v

escendit. exorciso te creatura aquae, ut sis mihi peculum die vivi in operibus ejus, et fons vitae, et abllutio pecatorum. amen. thereafter, while still in a state of slumber, vocalize the letter m as follows: mmmmmmmm, with your lips hermetically sealed. this sound is like the bellow of the bull, yet it is a prolonged sustained sound that does not decrease like the bull does. the letter m is the mantra of the waters. this is how you will be in contact with the creatures of the waters. thereafter, invoke the genie of the waters; the genie s name is nicksa. practica con las ondinas agua- ante una copa con agua, adormeceos meditando en el siguiente exorcismo: exorcismo fiat firmamentum in medio aquarum et separet aquas ab aquis quae superius sicut quae inferius, et quae inferius sicut quae s

as. ese genio se llama nicksa. 33 practice with the gnomes profoundly meditate on the heart-temple of the center of earth. meditate on the genie of earth whose name is cham-gam. beseech him to put you in contact with the gnomes that inhabit the entrails of earth; call the genie of the gnomes, the genie s name is gob. get into a state of slumber while concentrating on that genie; then vocalize the mantra i.a.o. iiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiiii aaaaaaaaaaaaaaaaaaaaaaaaaaa ooooooooooooooooooo when profound meditation is intelligently combined with the state of slumber, it allows you to enter into the elemental paradises of nature. every alchemist needs to work with the elementals of nature. the hieroglyphic of the fourth arcanum of the tarot is the emperor; the sovereign appears forming a

oice that flees; hippomenes is the voice that pursues and the apple is the voice that delays. i.a.o. is the supreme mantram of sexual magic. i.a.o. is the name of the serpent. blessed be the i.a.o. i.a.o. must be chanted during the practices of the laboratory (sexual alchemy; thus, this is how the serpent moves about and is joyful. chant i.a.o. seven times while in the laboratorium oratorium. the mantra i.n.r.i. has an absolute power over the fire; chant this mantram also in the laboratorium oratorium in order to carry the fire to each one of your seven chakras. chant i.n.r.i as follows: inri enre onro unru anra, these mantras must be chanted by syllabifying10 them as follows: iiinnn rrriii (clairvoyance) eeennn rrreee (clairaudience) ooonnn rrrooo (heart intuition) uuunnn rrruuu (telepath

use to take the shape of a quetzal (the bird of minerva. in the supreme moment of the sacred copulation, we can send this fiery bird to each one of the seven chakras in order to awaken them totally. the two quetzals (one from the man and one from the woman) are nourished with water (the ens seminis) of the well (sex. man and woman can command the quetzal and the fiery bird will obey. the powerful mantra jao ri is the secret clue that grants us the power of commanding the quetzal. this miraculous bird can transform our face or make us invisible if we are in very grave danger, it can also awaken within us any chakra of the astral body or heal any distant ill person, etc. imagination there exist two types of imagination: mechanical imagination (fantasies) and conscious imagination (clairvoyan

in a comfortable chair or while lying down [face up, in a reclining position. now, imagine the marvelous quetzal floating above your head. mentally vocalize the mantram of power proweoa. the quetzal s divine image (a splendid bird of beautifully intense emerald feathers, golden green plume with a red belly and long green feathers yet with a white undertail) will come to your imagination with this mantra. the disciple must become familiar with this bird and learn how to handle it. you can awaken your internal powers with this fiery bird. the mantra proweoa (utilized often by the schools of the great chain) allow us to bring into our conscious imagination any image from the superior worlds; this is how we can clairvoyantly see. the alchemist must utilize this mantra during the trance-state o

the gnostics. gnostics preserve the activity of their pineal gland and its sexual functional secretion remains active by means of sexual magic throughout their entire life. the pineal gland is the center of the intuitive polyvoyance. intuition manifests within the heart as hunches; yet, in the pineal gland those hunches become intuitive images. it is urgent that our devotees practice the powerful mantra of intuition; this mantra is the following: triiiiiiiiinnnnn prolong the sound of the vowel i and of the consonant n, it sounds like a bell. practica para desarrollar la intuici n es urgente que el devoto de la senda del filo de la navaja intensifique el desarrollo de la intuici n. sta facultad reside en el chakra coronario, dicho chakra brilla en la gl ndula pineal, es el asiento del alma

WESTERN MANDALAS OF TRANSFORMATION SR AL

th a small line. in our lodge we usually close with an arrow, so gabriel looks like figure 2-d. what have you just done? you have made a glyph or visual image of an angelic name or vibration. here we have a western technique wherein the image or visual representation is another method of communicating to an entity whose word or name we are calling upon verbally and mentally, similar to the yantra/mantra concept in the east. we could color it according to the letter associations just mentioned, that is, make the first part of the line blue (g, gimel; then yellow (b, beth; orange (r, resh; yellowgreen (i, yod; yellow or golden (a, aleph; and emerald green (l, lamed. once again, you should understand that if you decide to use this name, it is not the same entity as the archangel gabriel, only

, yod; yellow or golden (a, aleph; and emerald green (l, lamed. once again, you should understand that if you decide to use this name, it is not the same entity as the archangel gabriel, only the same name (not everyone named john is the same person) one could then proceed to find the tones connected to the various letters in the name (see th chart in figure 2-e) and compose a little personalized mantra of the magical name. it could be incorporated into one's magical workings, along with other prayers, affirmations, divine names, etc, or simply used whenever you want to call upon your h. g. a. you may also make an incense compound from the letter correspondences (also in e. this is a very powerful method for connecting the neophyte with the corresponding vibrations of the h. g. a, since it

nd aleph (ten and one. these make the root la, which means "the movements of the soul which spring from admiration and astonishment (d'olivet, p. 362. it gives rise to our modern expression oh! which usually happens when we are completely awakened to a new level of understanding. because this root is composed of vowel sounds that compose the divine names (ihvh and ahih, it would be an appropriate mantra to chant or meditate on. it is the number of daath itself, the kamea that is eleven by eleven. translated into tarot keys, it is the magician (one) working through justice (eleven. or, one could work with the energies of the hebrew letters themselves.aleph, the primal life-force acting upon yod, the primal point and the creative hand. the next number, as we circle the points of the cross (c

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

t mathers wrote and what was added later. this also applies to the golden dawn reference to the governors of the aethyrs applied to the world; the concept is mathers' the starting points are my own. in the same article by wilby, the question is posed "why not the new world" my reply is "who is to say that it is not given there in the tablets under a name not known to us at present" while studying mantra yoga in india some years ago, my teacher, vivandatta, was adamant that each country and area had its own vibrational pitch and its own karma. under the original dee scheme, there may be a possibility that each governor is assigned to a certain area according to its vibration. the bottom line to enochian theory is not really semantics, or who is applied to what, but whether the scheme works

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

s of the flesh. and thence shall he arise again, bearing him that creation which groaneth and travaileth together with him until now awaiting redemption "the 21st path is the intelligence of counciliation and is so called because it receives the divine influence which flows into it from its benediction upon all and each existence (a long pause during which the postulant must repeat to himself the mantra given him to learn in his prep. while he does this, he should continue to gaze at the revolving wheel. in the interval, the lights of the cross are arranged in the portal, and the tripod of salt placed just within the entrance from the anteroom. the 4 stars must also be put ready) green star by the salt blue star on the tat red star on the ankh silver star within the vault mantra "earthborn

es are spoken. cues for postulant 1. when the bell sounds 4 times, he will approach the entrance. 2. when asked for his passport, he must reply "my brow is like unto the kings; my lips are open; my heart is upon its throne" 3. he will be led into the room with the 60=50 grip, and must walk backwards when required. 4. when he is left alone and in silence, he must repeat to himself the whole of the mantra he has already learned; during this time he must keep his eyes upon the wheel. 5. let him remember that the path of fortitude can be trod only by the hermit. 6. let him understand that when a door is opened, he should prepare to pass through it; he who seeks will find that which he requires. 7. when he receives the light, he must say "server of silence is my name" 8. only he who hath dedica

ZOETIC GRIMOIRE OF ZOS

es are trained singly in their own parts and in the response expected of them. they play a passive role, for the promise of untold ecstasy. the witches take the active part throughout: thus the symbolic levitation by besom-handle. there is a meeting-place and an elaborate ritual which is an extensive hypnotic to over-ride all inhibitions. thus, smell, hearing and vision are seduced by incense and mantra (incantation and the ritual-ceremony, while taste and touch are enhanced by the stimuli of wine and oral acts. after complete sexual satiation by oral, anal, or urethral means, there appears an exteriorized hallucination of the predetermined wish which is magical in its reality. no one can say precisely whether certain things happen or not, although each person may have very different and e

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

to banish sadness, five and six do life renew, seven, eight, nine bring power anew. few of these old chants are great poetry, but that was not their purpose- they were created in the days before widespread literacy as a way of remembering magical rituals. if you prefer, you can substitute your own, composed by you or a coven member who may have a gift for such work. the rhymes served like simple mantras to build up power- some people recite the chant several times, very fast, while sprinkling the water slowly. cleansing using a crystal pendulum hold a clear crystal pendulum over the tool(s) and make nine circles widdershins. plunge the pendulum in cold running water to cleanse it, shake it dry and circle it nine times deosil over the tool(s) to restore energies. you may need to repeat thi

ABRAMELIN1

the ancient egyptian magical wisdom; and not later hebrew perversions thereof. 57 that is to say the administrators of the first cause, ie. the various divine powers, or gods and goddesses, who act more directly on matter. 58 abraham here alludes to the period of preparation required from the neophyte, as described later. 59 regarding the hierarchies, see end of third book. 60 thus in the indian mantras the force and mystery of the words themselves is especially insisted on. 61 les deffits 62 i.e, the demon. 63 there is a very large species of spider, which can even capture and kill small birds, but it is only met with in tropical regions, especially in central america and martinique; the zoological name of this species is hygak. 64 here a word is evidently omitted in the ms. by a slip. i

ALEISTER CROWLEY BOOK OF THE LAW

te unto us the law! i,34: but she said: the ordeals i write not: the rituals shall be half known and half concealed: the law is for all. i,35: this that thou writest is the threefold book of law. i,36: my scribe ankh-af-na-khonsu, the priest of the princes, shall not in one letter change this book; but lest there be folly, he shall comment thereupon by the wisdom of ra-hoor-khu-it. i,37: also the mantras and spells; the obeah and the wanga; the work of the wand and the work of the sword; these he shall learn and teach. i,38: he must teach; but he may make severe the ordeals. i,39: the word of the law is thelema* greek letters in ms: theta-epsilon-lambda-eta-mu-alpha. i,40: who calls us thelemites will do no wrong, if he look but close into the word. for there are therein three grades, the

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

is no small service rendered to humanity. and when we remember further that in another direction magic has paved the way for science, we are forced to admit that if the black art has done much evil, it has also been the source of much good; that if it is the child of error, it has yet been the mother of freedom and truth" ibid. x "prove all things; hold fast that which is good" st. paul "also the mantras and spells; the obeah and the wanga; the work of the wand and the work of the sword; these he shall learn and teach "he must teach; but he may make severe the ordeals "the word of the law is theta-epsilon-lambda-eta-mu-alpha" liber al vel xxxi: the book of the law- this book is for all: for every man, woman, and child. my former work has been misunderstood, and its scope limited, by my use

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

that even errors in spelling and grammar have a secret significance (that this must be so is guaranteed by the literary preeminence and impeccable orthography of the beast as a man. but the great thing is the standard to which all disputes may be referred. it is also necessary to give weight to the authority of the beast, lest ignorance, folly, or cunning misinterpret the text. al i,37 "also the mantras and spells; the obeah and the wanga; the work of the wand and the work of the sword; these he shall learn and teach" the old comment 37. an entirely new system of magic is to be learnt and taught, as is now being done. the new comment mantras may be defined as sentences proper to concentration of the mind by virtue of their constant repetition (see book 4, part i, chapter ii. spells are me

ALEISTER CROWLEY EQUINOX EQ I 4

or a sentence or verse over and over again until the speaker and the word spoken become one in perfect concentration. usually speaking it is used as an adjunct to some other practice, under one or more of the other yoga methods. thus the devotee to the god shiva will repeat his name over and over again until at length the great god opens his eye and the world is destroyed. some of the most famous mantras are "aum mani padme hum "aum shivaya vashi" 41 "the bhagavad-g ta" iv, 33, 37, 38. compare with the above "the wisdom of solomon "e.g "for wisdom, which is the worker of all things, taught me; for in her is an understanding spirit, holy, one only, manifold, subtle, lively, clear, undefiled, plain, not subject to hurt, loving the thing that is good, quick, which cannot be letted, ready to d

a considerable amount of mystery is woven around these sacred utterances. we read: 190. in the four-petalled muladhara lotus is the seed of speech, brilliant as lightning. 191. in the heart is the seed of love, beautiful as the bandhuk flower. in the space between the two eyebrows is the seed of shakti, brilliant as tens of millions of moons. these three seeds should be kept secret.45 these three mantras can only be learnt from a guru, and are not given in the above book. by repeating them a various number of times certain results happen. such as: after eighteen lacs, the body will rise from the ground and remain suspended in the air; after an hundred lacs "the great yogi is absorbed in the para-brahman.46 bhakta yoga. union by love. in bhakta yoga the aspirant usually devotes himself to s

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

the kingdoms of nature everywhere. e. the involutionary and evolutionary gods. f. every atom of substance on every plane. 7. all forms are destroyed periodically. read carefully s. d, i, 397-401. 152 74: s. d, i, 139, 144. 153 75: s. d, i, 121. 154 76 the egoic lotus..the laws of karma are adjusted, the clue being found in the mastery of the sixteen rays of the ego, for which sixteen rays sixteen mantras or words are given, the real pronunciation being however reserved for initiates only" kali upanishad "the mystery of the sixteen rays of the ego will be revealed when the force of the sacred tetraktys is merged with that of the holy twelve" the old commentary. the primordial is the ray and the direct emanation of the first sacred four. s. d, i, 115, 116. the sacred four are: father..spirit

ALICE A BAILEY05 THE LIGHT OF THE SOUL

convey the truth as it is. this is in reality the first two stages of the great creative process: 1. correct perception, 2. accurate construction, and it leads on to the consummation dealt with in the sutra under consideration the effectiveness of all words and acts to convey reality or truth as it is. this sutra gives the clue to the work of the magician and is the basis for the great science of mantras or of words of power which are the equipment of every adept. through an understanding of, a. the law of vibration, b. the science of sound, c. the purpose of evolution, d. the present cyclic stage, e. the nature of form, f. the manipulation of atomic substance, the adept not only sees truth in all things but comprehends how to make truth visible, thus aiding the evolutionary process and "c

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

2005, pp. 210-243. 33 see germano and gyatso 2000; gyatso 1996 and 1998; and doctor 2005 for more on the terma tradition and famous treasure-revealers. 20 practice because they explicitly provide the instructions for attaining the goal of a ritual exercise. for bentor, the s.dhana represents the means by which the tantric practitioner through the use of visualizations, mudras (hand gestures, and mantras (powerful spoken formulae) dissolves the constructed, relative reality during a ritual program and arrives at an exalted state of reality full of the visual wonders detailed in the texts. it is in this exalted state that ultimate reality manifests out of emptiness to be approached by the practitioner. thus, the s.dhana is the means by which this middle ground of the exalted realm is create

mon soldiers, countless sky demons as well as a limitless gathering of falcons, eagles, tigers, leopards, monkeys, and such. in front of him there are five hundred monks wearing lacquered hats, holding mendicant staffs and begging bowls, and speaking true words. on his right there are five hundred exorcists wearing black hats and exorcist robes, holding daggers and skull cups, and uttering fierce mantras. on his left there are five hundred armed men holding swords and shields and reciting courageous words. behind him there are five hundred black women shaking their black garments and shouting curses. the division leaders of these four groups are surrounded by emanations along with the emanations of those emanations. all the deities and their retinue, which fill the whole earth, are decorat

wojkowitz mentions a life stone in reference to tsiu marpo, stating that it is a stone representing the seat of the deity s life-force. this is fitting, as a ritual performer who possesses a stone endowed with tsiu marpo s life-force would then be able to exact his will on the deity, akin to the acts of subjugation performed by tamdrin and padmasambhava.130 the life wheel, equally, is a circle of mantras that bind the 130 see de nebesky-wojkowitz 1998, pp. 174, 491; tucci 1988, p. 191; gyatso 1998, p. 70; and karmay 1998a for more on life stones. 80 life-energy of the deity to ensure his cooperation. by building these objects and consecrating them as the items they represent, the performer is able to bring the deity under his control. from this point, specific tasks can be assigned. 2.24

tasks can be assigned. 2.24. a. fourth stage [summon] by means of the ultimate red spear lasso b. secret text the fourth stage, the ultimate red spear lasso, commands tsiu marpo and his riders to destroy all the enemies of the practitioner, in keeping with tsiu marpo s primary purpose described in chapter 3 of this study. this command is accompanied by the creation of a ritual red spear with the mantras of the previous stage inscribed on it. here the central goal is revealed: tsiu marpo and his riders are ordered to destroy the enemies of the temple in battle and also to defeat the opposing sects. in keeping with his violent nature as well as his position as a protector deity, tsiu marpo is commanded by this ritual process both to protect the location of the ritual performer, specifically

rger ritual programs and consists of multiple torma offerings. these tormas are painted with colored butter and represent the bodies of defeated demons, which are offered to the gods; here the tormas are acting as a collective effigy (figure 30).135 the ma..ala offering is a longer ceremony wherein a ma..ala is constructed with colored sand over a period of several days. during this construction, mantras are recited and other minor offerings are made. the ultimate goal of this ma..ala is to be offered up to a deity for protection or to increase communal merit. in tallahassee, the ma..ala offering was an excessively abridged ritual performed by members of the drepung gomang( bras spungs sgo mang) monastery in karnataka, india.136 this monastery is a satellite of the drepung monastery 132 se

tilize his powers for the pragmatic goals of the ritual.140 this process is done through meditation. the practitioner meditates on himself and the deity as truly empty. since both the practitioner and deity are empty, they are not ultimately distinct entities. by meditating on the deity s ma..ala (representing the deity s mind, emulating his mudras (representing the deity s body, and reciting his mantras (representing the deity s speech, the practitioner imitates the deity to such a degree that, in effect, he becomes the deity. in this process the performer comprehends the nature of emptiness for the purpose of generating the exalted realm where the symbolic activity of the ritual is brought to fruition. this generation of the exalted realm and communing with the deity out of emptiness is

my as detailed in the warlord s tantra. 1.4 tsiu marpo s tasks since the destruction of enemies is tsiu marpo s primary task, a detailed iconographic description of this is provided at this point as a minor tangent. the details of this purpose are provided in chapter 3 of this study. 1.5 ritual requests more requests are made specifically regarding the destruction of the enemy. various empowering mantras are recited to secure these acts, followed by more torma offerings and requests to fulfill these petitions. 1.6 praise and enlightened activities the performer then offers praise to tsiu marpo, including in this his iconographic description. he requests that tsiu marpo not violate his vow and invokes the names of key spiritual masters, for whose benefits he acts. these figures include padm

could not be performed. in this case, too, the king forgot to ask guru rimpoch e to perform the ritual again. as a result, this lu, lu dugpachen, was able to cause great problems for tibet in later years. on another occasion, guru rimpoch e wanted to avert the future destruction of buddhism at the time of king langdarma, so he summoned a feeble, worn out, helpless ox and was about to bind it with mantras. the king saw this and felt compassion for the animal. through the power of karma, the ox was able to escape. later it was born as langdarma and caused great harm to buddhism.145 as padmasambhava was unable to complete the taming of the various spirits plaguing tibet and obstructing buddhism, constant amending of the vows of these beings is necessary. thus, an important aspect of tsiu marp

ing, the lightning garland, and possibly the warlord s tantra available for sponsored performance. aside from this, observations show that laypersons regularly pray before the statues of such deities for protection and good fortune. even deities that seem outside the purview of the laity and reside firmly in the ritual context of the monastic cult of liberation have a degree of accessibility. the mantras of popular deities, such as t.r. and avalokite.vara, are recited by lay members of the tibetan community constantly as a means of drawing the attention of these deities for protection and good fortune.149 this pragmatic concern is not limited to the laity, as protector deities especially are utilized by the monastic community for equally pragmatic concerns like protection. as the above exa

a, guardian of the temple-property, you, who destroy completely those who break the religious vows, you, who act as the dgra lha [war god] of all men, you, the religious guardian of all the buddhists and bonpos (sics),235 executioner of the sacrilegious enemies, friend of all yog.s. please come when called, you the great dpe dkar, whom the religious teacher padmasambhava forced by means of secret mantras to take an oath (of protecting the buddhist religion).236 it is important to emphasis pehar s place at samy because he was the monastery s chief protector, surrounded by the subordinate protectors of tsiu marpo and other deities. we can presume that it is when pehar left samy in the sixteenth century that tsiu marpo took over as its head protector deity. regardless, pehar is still revered

of the mansion of accomplishment, smear copper[-colored] salted beef371 with vermillion. the [effigy] is the outer support of the malicious violence demons."372 [307] thus he spoke. this is the third chapter, which expounds the materials and ritual preparations from the heart tantra of the king of the violence demons, the red-razored one. chapter 4 (307.1-308.2) then recite this series of secret mantras "o. padmacandhamah.krodha-hayagr.va hulu hulu h. pha. o. rak.a rak.a snying la h. h .uyaghriva tra .ula hring hring ja. ja. o. mug sha mug sha. ja citta citta sod. lcebs thib sod. snying khrag dun dun. btsan ja laya. sha hr. srog laya. 358 inside the effigy. referring to the sixty-year tibetan calendrical cycle. 359 a band of colored wool. 360 as the next three annotations suggest, i suspe

d like children; and by means of the ultimate red spear lasso, enemies and hindering demons are completely struck down; and those are the four scrolls. these are the profound sections of the heart. 1b. first stage [summon] by means of the outer offerings (315.4-315.6) by means of the first propitiation offerings, pure golden beverages and turquoise beverages, and pure foods are blessed by the six mantras and six mudras for the image. when the haughty ones are invited and offered to, what all is necessary to complete? when the gods and those who are angry and mourning440 arise, they are complete, and they will become dearest to us.441 it is profound to practice collectively. samaya. rgya rgya rgya. 2. second stage [summon] by means of the inner cane whip (315.6-316.4 "regarding the second [

ns, tsi marwa, accordingly, assemble the ritual preparations which are derived from the texts and instructions at a suitable place endowed with purity, or gather the red food offerings of the might demons and the blood and beer drinks of the might demons together with the tormas of various meats. and by establishing the pride of one s own tutelary deity, bless the offering 194 tormas with the six mantras and six hundred mudras (2a) then, the swabhava521 grasps emptiness. 1.2 tsiu marpo and retinue iconography (2a.1-3b.6 "from the nature of emptiness, in the agitated waves of an ocean of the intermediate space, in the midst of body parts of enemies, hindering demons, and disparaged corpses, the violence demon, king of the war gods, fierce and horrible, tsi marwa sends out violent whistles

BLAVATSKY H P COSMOGENESIS

ly true as an esoteric teaching accepted by all the eastern schools of occultism. in the sanskrit, as also in the hebrew and all other alphabets, every letter has its occult meaning and its rationale; it is a cause and an effect of a preceding cause and a combination of these very often produces the most magical effect. the vowels, especially, contain the most occult and formidable potencies. the mantras (esoterically, magical rather than religious) are chanted by the brahmins and so are the vedas and other scriptures. the "army of the voice" is the prototype of the "host of the logos" or the "word" of the sepher jezirah, called in the secret doctrine "the one number issued from no-number- the one eternal principle. the esoteric theogony begins with the one, manifested, therefore not etern

erfectly natural. of the four vidyas- out of the seven branches of knowledge mentioned in the puranas- namely "yajna-vidya (the performance of religious rites in order to[[footnote(s "lucifer" may, 1888[[vol. 1, page] 169 the seven branches of the tree of knowledge. produce certain results "maha-vidya" the great (magic) knowledge, now degenerated into tantrika worship "guhya-vidya" the science of mantras and their true rhythm or chanting, of mystical incantations, etc- it is only the last one "atma-vidya" or the true spiritual and divine wisdom, which can throw absolute and final light upon the teachings of the three first named. without the help of atma-vidya, the other three remain no better than surface sciences, geometrical magnitudes having length and breadth, but no thickness. they a

narayana" this is[[footnote(s* with the greeks, the "river-gods" all of them the sons of the primeval ocean (chaos in its masculine aspect, were the respective ancestors of the hellenic races. for them the ocean was the father of the gods; and thus they had anticipated in this connection the theories of thales, as rightly observed by aristotle (metaph. i, 3, 5* the "spirit" or hidden voice of the mantras, the active manifestation of the latent force, or occult potency[[vol. 1, page] 346 the secret doctrine. exoteric, of course, yet in its main idea as identical as possible with the egyptian cosmogony, which shows in its opening sentences athtor* or mother night (which represents illimitable darkness, as the primeval element which covered the infinite abyss, animated by water and the univer

and the earth" would read "in and out of his own essence as a womb (the mundane egg, god created the two heavens" but the christians have chosen as the symbol of their holy ghost, the dove "whosoever acquaints himself with[[hebrew] the mercaba and the lahgash (secret speech or incantation, will learn the secret of secrets" lahgash is nearly identical in meaning with vach, the hidden power of the mantras. when the active period has arrived, from within the eternal essence of ain-soph, comes forth sephira, the active power, called the primordial point, and the crown, kether. it is only through her that the "un-bounded wisdom" could give a concrete form to the abstract thought. two sides of the upper triangle by which the ineffable essence and the universe- its manifested body- are symbolize

ven agents (mediums) were also formed, to contain the material (or manifested) worlds, within their respective circles and the action of these agents was named destiny" he further enumerates seven and ten and twelve orders, which would take too long to detail here. as the "rig vidhana" together with the "brahmanda purana" and all such works, whether describing the magic efficacy of the rig- vedic mantras or the future kalpas, are declared by dr. weber and others to be modern compilations "belonging probably only to the time of the puranas" it is useless to refer the reader to their mystic explanations; and one may as well quote simply from the archaic books utterly unknown to the orientalists. these works explain that which so puzzles the scholars, namely that the saptarshi, the "mind-born

by stepping in turn over each planet and body" it is this action "that causes each sphere to turn around itself, and all around the sun" after which action "it is the brahmandica, the solar and lunar pitris (the dhyani-chohans" who take charge of their respective spheres (earths and planets, to the end of the kalpa" the creators are the rishis; most of whom are credited with the authorship of the mantras or hymns of the rig veda. they are sometimes seven, sometimes ten, when they become prajapati, the "lord of beings; then they rebecome the seven and the fourteen manus, as the representatives of the seven and fourteen cycles of existence("days of brahma; thus answering to the seven aeons, when at the end of the first stage of evolution they are transformed into the seven stellar rishis, th

ntence which will be shown pregnant with meaning "the book of rules" cited adds as an explanation of the nature of that element-language "it is composed of sounds, not words; of sounds, numbers and figures. he who knows how to blend the three, will call forth the response of the superintending power (the regent-god of the specific element needed. thus this "language" is that of incantations or of mantras, as they are called in india, sound being the most potent and effectual magic agent, and the first of the keys which opens the door of communication between mortals and the immortals. he who believes in the words and teachings of st. paul, has no right to pick out from the latter those sentences only that he chooses to accept, to the rejection of others; and st. paul teaches most undeniabl

he east. only it is not in the kali yug, our present terrifically materialistic age of darkness, the "black age" that a new saviour of humanity can ever appear. the kali yug is[[vol. 1, page] 471 diseased imagination "l'age d'or) only in the mystic writings of some french pseudo-occultists (see "la mission des juifs) hence the ritual in the exoteric worship of this deity was founded on magic. the mantras are all taken from special books kept secret by the priests, and each is said to work a magical effect; as the reciter or reader produces, by simply chanting them, a secret causation which results in immediate effects. kwan-shi-yin is avalokiteshwara, and both are forms of the seventh universal principle; while in its highest metaphysical character this deity is the synthetic aggregation o

fferentiated into particles; leibnitz's ethereal fluid and kant's "primitive fluid" dissolved into its elements; kepler's solar vortex and systemic vortices; in short, from the elemental vortices inaugurated by the universal mind- through anaxagoras, down to galileo, torricelli, and swedenborg, and after them to the latest speculations by european mystics- all this is found in the hindu hymns and mantras to the "gods, monads, and atoms" in their fulness, for they are inseparable. in esoteric teachings, the most transcendental conceptions of the universe and its mysteries, as the most (seemingly) materialistic speculations are found reconciled, because those sciences embrace the whole scope of evolution from spirit to matter. as declared by an american theosophist "the monads (of leibnitz)

BLUE EQUINOX

have found the most unlikely means have produced the best results; and indeed it is almost the definition of a true magical formula that the means should be unsuited, rationally speaking, to the end proposed. note, pray thee, that we are bound to teach .he must teach; but he may make severe the ordeals. this refers, however, as is evident from the context, to the technique of the new magick .the mantras and the spells; the obeah and the wanga; the work of the wand and the work of the sword. note, pray thee, the instruction in ccxx i:41-44, 51, 61, 63, k.t.l. on which we have enlarged in our tract the law of liberty, and in private letters to thee and others. the open preaching of this law, and the practice of these precepts, will arouse discussion and animosity, and thus place thee upon a

BOOK OF DOOM

these letters correlate to the system of eighteen runes of the armanen system. this is irrefutable proof that this system is based on the only authentic school of runes there ever has been. however, the sequence of the sounds is different from the sequence of the armanic runes. why this is so is to remain a mystery for the uninitiated person. no doubt we have to do here with the keys to powerful mantras that add greatly to the power of the system of the only authentic runes on the planet. you have to learn the symbols and the correct pronunciation of the letters for maximum effect of the mantras and spells that you use them for. the symbols of the letters of the infernal alphabet are only accessible to initiates of the o.a.i. note also that the first eighteen letters refer to the first th

the means to do what you want to do. 5.16. practice the infernal alphabet of doom and you will spell doom to all hypocrisy in this world! 5.17. combine the letters of the infernal alphabet of doom and yours are the most powerful words of power there are. 5.18. this is so, because i am lucifer, emperor supreme of the great infernal empire and i have written this book! translator's note: the secret mantras of power are available to members of the o.a.i! these last twelve letters relate to the created forces of the univere definitions the words god, religions, faith, morals, woman, etc (they being forms of belief, are used as expressing different "means" as controlling and expressing desire: an idea of unity by fear in some form or another which must spell bondage-the imagined limits; extend

BOOK OF PLEASURE

power necessary. first, all consciousness except of the sigil has to be annulled; do not confuse this with concentration- you simply conceive the sigil any moment you begin to think. vacuity* is obtained by exhausting the mind and body by some means or another. a personal or traditional means serves equally well, depending on temperament; choose the most pleasant; these should be held in favour, mantras and posture, women and wine, tennis, and the playing of patience, or by walking and concentration on the sigil, etc, etc. none is necessary to him who has (even symbolically) for a moment by the "neither-neither" conquered the dual principle (conception, his ego is free from gravity. if the sigil is made an obsession by continual apprehension, its realization may happen at any moment, in t

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

to banish sadness, five and six do life renew, seven, eight, nine bring power anew. few of these old chants are great poetry, but that was not their purpose- they were created in the days before widespread literacy as a way of remembering magical rituals. if you prefer, you can substitute your own, composed by you or a coven member who may have a gift for such work. the rhymes served like simple mantras to build up power- some people recite the chant several times, very fast, while sprinkling the water slowly. cleansing using a crystal pendulum hold a clear crystal pendulum over the tool(s) and make nine circles widdershins. plunge the pendulum in cold running water to cleanse it, shake it dry and circle it nine times deosil over the tool(s) to restore energies. you may need to repeat thi

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

the media and advertising to hypnotise us. the propaganda ministry of joseph goebbels was based on the esoteric knowledge of the human psyche. he knew that people will believe anything if you tell them often enough and if you can engineer events which create the "something must be done" mentality in the public mind. he used colours, symbols, and slogans to great effect. the slogans were used like mantras and repeated over and over again, hypnotising the mass psyche. all alternative views and information were censored and the people were programmed to respond the super elite- the black magicians 213 as desired. what is the difference between that and the constant drip, drip, drip, of inaccurate and biased information that is fed to us and our children today? it may not have a swastika on it

DAVID ICKE CHILDREN OF THE MATRIX

his is very much like the dance rituals performed by mayans at places like chichen itza in the yucatan, mexico. the hopis believe they share the same ancestors as the serpentworshipping chimu people of peru- lemurians. the chimu established a city called chan-chan or "serpent-serpent".33 their "temple of the dragon" still survives and their priests would make snake hissing sounds and chant "snake mantras" to invoke their serpent gods.34 significantly, the region where you find the hopi and navajo lands in arizona/utah, is also claimed by modern ufo researchers and abductees to be the site of a major underground reptilian base. this is especially true of four corners, where the states of arizona, utah, colorado, and new mexico all meet at the same point. the hopi snake clan, an ancient soci

erm used for the goddess, including queen semeramis. the red rose was symbolic of female sexuality and the white rose or lily is the virgin goddess. christians associated mary with both the rose and the lily and they called her the "holy rose. this is the same title given to the indian great mother. the rosary used so widely in the roman catholic mother-son cult was copied from the "rosary of the mantras" worn by the indian destroyer-goddess kali ma. arabs called their rosaries wadija or "rose garden" and the latin version of this, rosarium, described the early rosaries in mother mary worship. in satanism, one of the main codenames for babies bred for sacrifice is rose-mary's baby. this was the name of a film by roman polanski, the husband of the actress sharon tate who was murdered with h

s year 2000 presidential election campaign (see the biggest secret chapter, the secret language, and the symbolism archive on my website for more examples of satanic symbolism all around us) satanists, like their ancient predecessors in the mystery schools, use combinations of colour and sound to resonate the energy in the ritual to connect with the demonic dimensions. the sound involves humming, mantras, incantations, and specific words and phrases. the illuminati is obsessed with the sound of words rather than their spelling for the same reason. belial/balliol is an example. the spelling doesn't matter, it is the sound, the vibration. former satanists have described to me how demonic entities manifest in the rituals amid fire, smoke, and a blinding light. this explosion of electromagneti

media and in advertising to hypnotise us. the propaganda ministry of joseph goebbels was based on the esoteric knowledge of the human psyche. he knew that people would believe anything if you tell them often enough and if you can engineer events which create the "something must be done" mentality in the public mind. he used colours, symbols and slogans to great effect. the slogans were used like mantras and were repeated over and over again, hypnotising the mass psyche. all alternative views and information were censored and the people were programmed to respond as desired. what is the difference between that and the constant drip, drip of inaccurate and biased information that is fed to us and our children by the media day after day? it may not have a swastika on it, but it is still mass

DAVID ICKE THE BIGGEST SECRET

sed in the media and advertising to hypnotiseus. the propaganda ministry of joseph goebbels was based on the esoteric knowledgeof the human psyche. he knew that people will believe anything if you tell them oftenenough and if you can engineer events which create the something must be donementality in the public mind. he used colours, symbols and slogans, to great effect. theslogans were used like mantras and repeated over and over again, hypnotising the masspsyche. all alternative views and information were censored and the people wereprogrammed to respond as desired. what is the difference between that and the constantdrip, drip, drip, of inaccurate and biased information that is fed to us and our childrentoday? it may not have a swastika on it, but it is still mass hypnotism. it would se

h thoseof a certain name, etc, because everything has its own vibrational code, includingsounds, numbers, words, colours and names. in ritual magic the correct sounds, words,incantations, and colours, are all used to manifest a desired energy field or vibratoryfield. sound is especially important and this is why the phoenicians were concernedmore with the sound of their words than their spelling. mantras, the constant repeatingof the same phrase or sound, are part of this same knowledge. and, like all knowledge,they can be used for good or ill. the training of japanese samurai warriors includedinstruction in producing the fighting cry, kiai. this sound is supposed to cause alowering of blood pressure and partial paralysis in the hearer. thus we have a blood-chilling cry. low frequency soun

DONALDTYSON SIGIL

s to identify spirits has its origins in this familiar and widespread practice. in magic, the name of a spirit embodies the identity and power of the spirit. by knowing and controlling the name, the magician is able to control the spirit. this is the basis of the god-magic of ancient egypt. the sigil is a graphic form of the name. the name is manipulated upon the living breath by means of chants, mantras, invocations, imprecations, execrations, prayers, hymns and similar vocal forms used in magic. the sigil is manipulated within the imagination by means of meditation, concentration, and creative visualization. it is important to distinguish between a number of common related terms that may have overlapping meanings (signature of the demon leviathan, from the black pact of urbain grandier

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ty, but her trances continued, and her husband eventually concluded that she was to be his guru rather than a traditional wife. she renamed him bholanath, and thereafter their relationship was of guru and disciple rather than wife and husband. at the age of 18, nirmala went to the village of bajitpur in east bengal. during some five years there she spontaneously assumed yogic postures and recited mantras. for a year and a half she remained silent, then continued the period of silence for another year and a half on returning to her husband s home in 1923. bholanath had her examined by various holy men and exorcists, but all believed her condition to be a spiritual one. at the age of 27, nirmala manifested a profound knowledge of spiritual teachings, although she had no formal training in sc

r shrine with tablets bearing the names of the deceased members of the family, with the sole addition of the word mitama (spirit. this is a species of ancestor worship and is known as home worship. aum (or om) a sacred sound in hinduism, composed of three syllables. a-u-m.merging into each other. the sound is used to preface and end the reading of sacred scriptures and prayers and is used in most mantras. aum is also the subject of intricate mystical symbolism as a subject for meditation and is said to contain the origin of the alphabet and all sounds. in this respect it parallels the shemhamforasch of jewish mysticism and the creation of the universe. the hindu scripture mandukya upanishad is devoted entirely to an exposition of the mysticism of aum. sources: prabhavananda, swami, with fr

f eastern religion in the west through the 1970s and 1980s. sources: blofeld, john. beyond the gods. new york: e. p. dutton, 1974. bodhisattva of compassion: the mystical tradition of kuayin. boulder, colo: shambhala, 1977. the jewel in the lotus: an outline of present-day buddhism in china. london: sidgwick& jackson, 1948. mahayana buddhism in southeast asia. singapore: asia pacific press, 1971. mantras: sacred words of power. new york: e. p. dutton, 1977. the secret and sublime. new york: e. p. dutton, 1973. tantric mysticism of tibet: a practical guide. new york: dutton, 1970. reprinted as the way of power. london: allen& unwin, 1970. the wheel of life. london: rider, 1959. rev. ed. boulder, colo: shambhala, 1972. bloxham, arnall (ca. 1881) british hypnotherapist who spent over 20 years

seen as having two parts.a higher, unchanging self and a lower, changing self. the god-identity of each individual, the i am presence, is extended into matter, time, and space, the church teaches. it is the goal of each individual to evolve through many incarnations to become one with christ.the higher self.in physical embodiment. the masters have taught a variety of disciplines that use prayers, mantras, and decrees to help purify the soul. these are used in conjunction with the violet flame of transmutation, the sacred spiritual fire of the holy spirit, which allows a balancing of errors of the soul in this and previous incarnations. after the process of purification is completed, the soul ascends to the divine source, from which it originated. through the 1980s the church was the subjec

otor manipulations such as closed eyes and eye-rolling. appetitive drives were altered through fasting, dietary restrictions, sexual continence, and sleep deprivation. researchers observed the ascetics using breath and posture control, dancing (similar to that of whirling dervishes, and other kinds of ritualized movements, as well as various vocalizations.chanting, singing, and reciting poetry or mantras. the ascetics also practiced visualization and various forms of meditation and prayer. musical instruments and drugs were employed to bring about altered states of consciousness, influencing both mind and body. compsla s last known address was through the department of anthropology, columbia university, new york, ny 10027. compass brothers between the years 1400 and 1790, a guild of this n

the universe was created through divine utterance, symbolized by a trigrammaton of three letters: a-u-m. this sacred sound prefixes and concludes reading of hindu scriptures, and a whole scripture (mandukya upanishad) is devoted to its symbolism. aum is often rendered as om, the middle syllable being implicit in correct pronunciation, and its repetition constitutes one of the more popular indian mantras. sources: schaya, leo. the universal meaning of the kabbalah. baltimore, md: penguin books, 1973. wood, thomas e. the mandukya upanishad and the agama shastra: an investigation into the meaning of the vedanta. honolulu: university of hawaii press, 1990. divine world formerly known as the adi plane.is in theosophic belief, the first or highest world, that first formed by the divine impulse

nection with n.n, hidden one, god, with respect to this name, which apollobex also used &43 the repetition/chanting of various syllables, otherwise apparently meaningless, was always held to be of great efficacy in magical rites, either as holding the secret name of the powers invoked, or of actual power in themselves. a similar practice, japa yoga, may be found in hinduism with the repetition of mantras. in atanasi s magic papyrus, spell vii directs one to place the link of a chain upon a leaden plate, and having traced its outline, to write around the circumference the common gnostic legend in greek characters (reading both ways) continuously. within the circle should be written the nature of what was to be prevented. the operation was called the ring of hermes. the link was then to be f

reached with meditation. hyujong argued that everyone had the potential for enlightenment. those spiritually inclined could do it through the identification of their own mind with the buddha s mind and work to bring their thought and action into conformity with that realization. for others, enlightenment could be reached through such outward practices as chanting the buddha s name and the use of mantras and spells to assist in ridding one of past karmic accretions. toward the end of his life, hyujong was called to lead an army of monks against the japanese who invaded korea in 1592. he survived the fighting and lived to 1604. he was little appreciated outside of buddhist circles in his own day, but has been given renewed attention in the decades since the korean war (1950s. his writings h

g close to 80 sivananda locations. address: 673 8th ave, val morin, quebec, canada j0t 2r0. website: http//www.sivananda.org. sources: sivanada yoga om page. http//www.sivananda.org. march 27, 2000. the sivananda yoga center. the sivananda companion to yoga. new york: simon& schuster, 1983. vishnudevananda, swami. the complete illustrated book of yoga. new york: julian press, 1960. meditation and mantras. new york: om lotus publishing, 1978. international society for krishna consciousness (iskcon) hindu bhakti yoga religious group. the international society for krishna consciousness (iskcon) was founded in 1966 by a. c. bhaktivedanta swami prabhupada (1896.1977, who migrated to the united states at the age of 70, soon after the passing of new immigration laws allowing the migration of asia

est and is associated with compassion, acceptance, and unconditional love. as it is located equidistant between the highest and lowest chakras, it acts as the mediator among the chakras. visuddha.the throat chakra, is situated in and around the larynx and therefore is known as the communication chakra. it is associated with the powers of speech, communication, and expression and is the center for mantras and other vocalizations associated with kundalini. ajna.the sixth center, located at the base of the nose between the eyebrows, is also known as the third eye. it governs the principles of wisdom, knowing, intuition, and psychic abilities. it is where god speaks to one directly during meditation. sahasrara.sahasrara, the mystic chakra, is located in the crown of the head, in the cerebrum

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

to free from bondage. thus, a mantra is an instrument of thought. according to hindu tradition, the material universe is said to be formed from divine vibration, a concept echoed in the judeo-christian concepts of divine utterance preceding creation. and god said, let there be light (gen. 1:3) and in the beginning was the word, and the word was with god, and the word was god (john 1:1. the use of mantras can also be found in buddhist tantrism, known as vairayana. the verses of the hindu sacred scriptures, the vedas (veda means knowledge, are regarded as mantras, because they have been transmitted from a divine source, rather like the christian concept of the bible as having power as the word of god. hindus, however, also believe that words and phrases have special powers as expressions of

r, radha took steps to avoid a personality cult growing up around her and allowed no pictures of herself or of sivananda in the prayer rooms. instead, the basic spiritual light of different religions was emphasized by their traditional symbols. besides her many books, radha was responsible for issuing various recordings, including her teachings, which were available on divine light invocation and mantras: songs of yoga, published by ashram records. radha died november 30, 1995. sources: radha, swami sivananda. gods who walk the rainbow. porthill, idaho: timeless books, 1981. hatha yoga, hidden language. porthill, idaho: timeless books, 1987. kundalini yoga for the west. spokane, wash: timeless books, 1978. mantras, words of power. porthill, idaho: timeless books, 1980. radha, diary of a wo

is inappropriate touching. some masters also claim that it makes no difference if the person receiving treatment has eastern or western beliefs. several styles of reiki are practiced around the world. different reiki styles apply different methods to conduct the flow of energy during a treatment or therapy session. methods or tools may include meditation, prayer, use of colors or sounds, chants, mantras, applying hot and cold sensations, elements or healing rays (fire, air, water, earth, use of crystals, astrology, tantric healing, karmic body education, chakras, breathing exercises, and attunement openings. sources: arnold, larry, and sandy nevius. the reiki handbook. harrisburg, pa: psi press, 1982. barnett, libby. reiki energy medicine: bringing healing touch into home, hospital, and h

names. by adding either al or ih to these names the names of the 72 angels of jacob s ladder were created. this ancient jewish mystical concept is somewhat paralleled by the ancient hindu teachings of the creation of the world through the mystical trisyllable aum, said to contain the origin of the alphabet and all sounds. related to such concepts are the use of certain letters and sounds known as mantras for magical purposes (see also nada; yoga) sources: ponce, charles. kabblah: an introduction and illumination for the world today. san francisco: straight arrow books, 1973. shepard, jesse francis grierson (1848.1927) mystic, seer, author, and musical medium who performed before famous musicians and royal personages. his musical seances were held both in light and darkness. in darkness his

nd another in the bahamas. he also founded true world order, an organization dedicated to yoga harmony, health, peace, and vegetarianism. international headquarters of the sivananda yoga ashram is at 673 8th ave, val morin, pq, canada j0t 2r0. swami sivananda died of kidney failure in 1993. sources: vishnu devananda, swami. the complete illustrated book of yoga. julian press, 1960. meditation and mantras. new york: om lotus publishing, 1978. the sivananda upanishad. new york: om lotus publishing, 1987. vision (ocular and inner) ocular vision is the perception of material objects in accordance with optical laws from a definite point in space. difficult to classify are those rare cases when the sense of sight is transposed and the subject sees with his elbows, forehead, fingertips or stomach

lain language, this apparently means that the original speech bore an organic relation to the outer world, that each name expressed the properties of the thing spoken of, and that the utterances of that name had a compelling power over that creature. this has analogues in the mystical traditions of the hebrew shemhamphorash, the secret name of god, and the mystical traditions connected with hindu mantras. in his book the seeress of prevorst (1845, justinus kerner writes: in her sleep-walking state, mrs. h. frequently spoke in a language unknown to us, which seemed to bear some resemblance to the eastern tongues. she said that this language was the one which jacob spoke, and that it was natural to her and to all men. it was very sonorous, and as she was perfectly consistent in her use of it

divine light. in addition to the ashram residents, facilities are offered for temporary residents to follow teaching programs in courses and workshops dealing with eastern spiritual teachings and western techniques for self-development. a yoga teachers course is also organized. the ashram publishes the journal ascent four times a year and issues tape and disc recordings concerned with meditation, mantras and kundalini yoga. address: yasodhara ashram, box 9, kootenay bay, british columbia, canada vob 1xo. website: http//www.yasodhara.org. yauhahu a spirit believed to cause diseases among indians of british guiana. yeats, w(illiam) b(utler (1865.1939) famous irish poet, playwright, and mystic. he was born at sandymount, near dublin, ireland, on june 13, 1865. his father john yeats was a tale

FRATER U D PRACTICAL SIGIL MAGIC

the monotony of this procedure es occur even after in eastern cultures mantras are also employed to induce magical trances and mystical states of consciousness etc, beca use they tend to tranquilize the cious mind when monotonously repeated over a cp eriod of time. thus, thand direct access to the un conscious is severy important part in (including zen, and many other eastern philosophies. these mantras may be more or less free of recognizable sense (for example, ghram hrim hrum h, or they may carry a meanin h h which, as you may know, approximates ghail hee jewel in the lotus blossom h. tm ay express a certain form of worship and heightening of awareness. islam (especially sufism) knows its mantras, as does catholicism, which uses them, for example, in its rosary litanies, and shamans al

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

in1600.his successor was fratern.n.,who in1604discovered the entrance to the cavern and caused it to be opened,120years after the decease of c.r. within the vault was found the body carefully preserved under an altar, and in his hand the parchment roll called the book t (testamentum, also copies of other valuable books of the fraternity, a "vita" and an "itinerarium" of the founder, certain songs(mantras),with mirrors, glasses, bells, lamps etc. after a careful examination of all these matters the vault was closed.'ithas been stated that this tomb still exists, but its situation is only revealed to high continental adepts.'6thes.r.i.a. was much more homely and concerned less with spiritual philosophy than with more worldly pursuits. walter spencer, the masonic publisher and supplier of reg

GILBERT THE MAGICAL MASON

d in 1600. his successor was fratern.n.,who in 1604 discovered the entrance to the cavern and caused it to be opened, 120 years after the decease of c.r. within the vault was found the body carefully preserved under an altar, and in his hand the parchment roll called the book t (testamentum, also copies of other valuable books of the fraternity, avitaand anitinerariumof the founder, certain songs(mantras),with mirrors, glasses, bells, lamps, etc. after a careful examination of all these matters the vault was closed.30themagical masonithas been stated that this tomb still exists, but its situation is only revealed to high continental adepts. in 1610 a notary named haselmeyer wrote that he had seen a ms copy of the history calledfamafratemitatis oder bruder255 schaft des hochlolichen ordens

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

storm of passion or desire or of a duty that must be accomplished or one hundred and one other irritations or anxieties and detours of the mind to which proper concentration is the cure. guruni varamei there are many different forms of meditative and concentrative practise, we have found three of these to be of particular value in gnostic practise. meditative and concentrative silence. the use of mantras. programmed meditation and concentration. meditative and concentrative silence there is a sanctuary of holy quiet within you, a place where god reigns supreme. here god thinks his thoughts through you, your mind is inspired with knowledge, your eyes are opened to a new vision; your eyes are attuned to the voice of wisdom;your lips are sealed against idle words; your body temple is hallowed

with leaving egypt (the fallen world, the soul then travels through the waters of corruption, into the deserts of asceticism, facing the attacks of the serpents (temptations and false gnosis, until at last, the soul is purified enough that it can reach jordan (the paradise of light, peratos. the peratae had a complex technology of transfiguration including forms of meditation, tantrick practise, mantras, postures, rites and celebrations. basilides basilides (85- 145 ce) claimed to be a disciple of glaucias, the interpreter of peter, and hence represented his teachings as having apostolic authority. he was a copious writer, though little of his work survives today. his cosmology is akin to traditional gnostic dualism with an emphasis on the emanations which exist between the lord of wisdom

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

a sacrament such as a wafer, or wine which can be consumed into your body or the body of another. 84 three primary methods of invocation inaoke me under my stars! the book of the law, chapter 1, verse 57 as a magician, you will have recourse to three main ways in which to invoke a deity. these are: 1. devotion this is the way of the heart. sincere devotion to a deity, calling on the divine narre, mantras, japa, and filling your mirad with the known divine qualities and attributes will, in time, bring about a confrontation with that deity. this is the safest method, but also the slowest. study crowley's liber astarte for details of this method. this method is the western equivalent of bhakti yoga. 2. ceremony this is the way of the mirad. it is the most direct method involving a straightfor

HELENA BLAVATSKY NIGHTMARE TALES

witnessed the despair of the father, andadmired the filial devotion of sunahsepha. filled with pity, the mother of love and compassion sent for therishi visvamitra, one of the seven primordial manus and a son of brahma, and succeeded in interesting himin the lot of her protege. the great rishi promised her his aid. appearing to sunahsepha, but unseen by allothers, he taught him two sacred verses (mantras) of the rig-veda, making him promise to recite these onthe pyre. now, he who utters these two mantras (invocations) forces the whole assembly of the gods, withindra at their head, to come to his rescue, and because of this becomes a rishi himself in this life or in hisnext incarnation* this lake is sometimes called in our day pokker. it is i place famous for a yearlypilgrimage, and is char

HELENA BLAVATSKY THE KEY TO THEOSOPHY

great age" referred only to the tropical, or sidereal year, the duration of which is 25,868 solar years. of the complete age-that of the gods-they said nothing, as it was a matter to be discussed and divulged only at the mysteries, and during the initiation ceremonies. the "great age" of the chaldeans was the same in figures as that of the hindus. guhya-vidya (sans) the secret knowledge of mystic-mantras. page 153 the key to theosophy- hp blavatsky.txt gupta-vidya (sans) the same as guhya-vidya. esoteric or secret science, knowledge. gyges "the ring of gyges" has become a familiar metaphor in european literature. gyges was a lydian, who, after murdering the king candaules, married his widow. plato tells us that gyges descending once into a chasm of the earth, discovered a brazen horse, wit

ns of brahm, the kum ra. manas sutratman (sans) two words meaning mind (manas) and thread soul (sutratman. it is, as said, the synonym of our ego, or that which reincarnates. it is a technical term of vedantic philosophy. manas-taijas (sans) lit, the "radiant" manas; a state of the higher ego which only high metaphysicians are able to realize and comprehend. the same as "buddhi-taijas (see above. mantras (sans) verses from the vedic works, used as incantations and charms. by mantras are meant all those portions of the vedas which are distinct from the br hmanas, or their interpretation. manu (sans) the great indian legislator. the name comes from the sanskrit root man, to think, man really standing only for svayambhuva, the first of the manus, who started from svayambhu, the self-existent

ISIS UNVEILED

ons who control the powers of nature, the eumeniala who are subor- dinate to the power of him 'who knows' a ghost or human phantom would be termed by a fakir palu, or bhiiind, as that of a female human spirit jnchhalpa'i, not pitri. true, puaras (plural) means fathers, an- cestors; and piira'i is a kinsman; but these words are used in quite a different sense from that of the pitris invoked in the mantras. to nnaintain before a devout br&hmana or a fakir that any one can converse with the spirits of the dead, would be to shock him with what would appear to him blasphemy. does not the fouowing verse of the bhdgavaia-purdna state that this supreme felidty is alone reserved to the holy aannydsts, the gurua and yoglaf "long before they finally rid themselves of their mortal envelopes, tiie soul

e "i bore the father od the head of the universal mind, and my origin it in the vidtt q' thf oeean; and therefore do i pervade all beings. originating oil beingii i pass like the brecm [ibly ghost. i am above this heaven, beyond this earth; and toaal it at qmd 0ns that am> litoally, vach is speech, the power of awakemug, through the metrical arrangement contained in the numbs and syllables of the mantras' cor- reqmodiiig powers in the invisible world. in the sacrificial uysteries vtcb stirs up the braluna brakna jiiuali, or the power lying latent at the bottom of every magical eration. it existed &om eternity as the yajlla (its latent form, lying doi^ inant in brahma from' no-bt^nning* and proceeded forth from him as vach (the active power. it is the key to the' trai- tbs. asmthaftrtha

JASMUHEEN THE FOOD OF GODS

rishment: 6. nourishment sources& types& tools 40 conventional sources physical food; the food of love; the food of family 40 the food of success; the food of sex non-conventional sources 42 the love breath and holy breath tools 43 the inner smile taoist master tool 46 the body love tool 47 the lifestyle love tool 47 nourishment via solar energy& wind, earth and plant prana 50 the healing sounds, mantras and programming code tools 53 the nourishment of the microcosmic orbit 56 the dow power tool of the violet light& the divine amrita 61& pituitary& 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 god

d, exercising regularly and engaging in meditation to deal with mental and emotional stress, are all extremely good for us. we also know as metaphysicians that time spent in silence in nature and that exercising self mastery and mind control via re and de-programming our biosystem, is also beneficial in the creation of mental and emotional health, as is the use of devotional music or chanting and mantras. add daily service and prayer and we have a basic health and happiness lifestyle recipe (all these things have been discussed in detail in the four body fitness: biofields& bliss book as the 8 point lifestyle plan we call the luscious lifestyles program or l.l.p) even when we have attained a degree of satisfaction for our physical hunger by adopting eating and exercise and relaxation habit

with jasmuheen 43 with energy of the theta. delta field without burning out the electro-circuitry of the bio-system. this lifestyle can also be applied as a cleanse and detoxification program as we apply the 3> 2; 2> 1 and the meat> vegetarian> vegan> fruit> divine nutrition prana power preparation system. nourishment via accessing solar energy and wind and earth and plant prana. healing sounds, mantras and programming code tools: for the emotional and mental tuning to the theta. delta field and accessing appropriate nourishment for these aspects of our self. this includes the taoist 6 healing sounds plus the use of specific mantras and the perfect health, balance, weight, image programming code. the nourishment of the microcosmic orbit tool. the dow power tool of the violet light& the di

food of the gods is the adoption of the luscious lifestyles program of recipe 2000. as we mentioned earlier. briefly, the l.l.p. entails a daily lifestyle of the following points: 1) meditation 2) prayer 3) mind mastery 4) vegetarian diet divine nutrition: the madonna frequency& the food of gods with jasmuheen 48 5) exercise 6) service 7) spending time in nature 8) the use of devotional songs and mantras while all of the above was discussed in great detail in the four body fitness: biofields and bliss. book 1, i would like to add the following: the meditations given throughout this book will actually suffice to effectively tune our emotional, mental and spiritual fields, and open the correct channels, for theta. delta field feeding. meditation allows us the stillness to experience dow powe

al factors. also with the availability of genetic engineering, cloning techniques etc. many of the genetic diseases will be altered and will become preventable, controllable or even curable in our near future. but still the genetic factor is very important in the genesis of a disease. meditation+ prayer+ programming+ vegetarian diet+ exercise+ service+ time in silence in nature+ devotional songs/ mantras= access to the divine nutrition channel divine nutrition: the madonna frequency& the food of gods with jasmuheen 120 similarly, environmental factors can bring diseases. simply speaking, people living in crowded or polluted areas have a higher likelihood of contracting infectious diseases or diseases related to improper nutrition. they can also modify genetic expression of a disease, e.g

business, through new ideas and concepts devices like a pineal trainer plus our dimensional biofield devices, operate via a system of biofeedback looping and according to research done by the primal foundation (www.primaltherapy.com) the brain has a capacity to naturally harmonize its resonance to the dominant field. consequently bombarding both our brain and the fluid in our body with music and mantras creates some interesting changes in our field and our transmissions signals and consequent life experiences. the primal foundation has also mapped the brains wave patterns in terms of amplitude, peak frequency and distribution of power within the beta, alpha, theta and delta bands and then applied the results to aiding with emotional therapy. their research talks about gates which hold bac

ted by it in some way. how powerfully we are transformed by it depends on the periods of time we bathe in its field. remember that theta. delta field access is determined by our own brainwave patterns, which are again controlled by our lifestyle, which includes meditation and the use of ancient and modern day metaphysical tools to keep us tuned. in the past the yogis used meditation, chanting and mantras, breath techniques, prayer, a light vegetarian or vegan diet, and service and satsang. the sharing of truth. to tune themselves through the alpha and theta to the delta fields. while the ultimate reality of a yogi, is the immersion in the delta field of samadhi, dimensional biofield technicians are now focusing on operating from this state daily although not so deeply as to lose our consci

KETAB E SIYAH

uals; write unto us the law! 34. but she said: the ordeals i write not: the rituals shall be half known and half concealed: the law is for all. 35. this that thou writest is the threefold book of law. 36. my scribe ankh-af-na-khonsu, the priest of the princes, shall not in one letter change this book; but lest there be folly, he shall comment thereupon by the wisdom of ra-hoor-khuit. 37. also the mantras and spells; the obeah and the wanga; the work of the wand and the work of the sword; these he shall learn and teach. 38. he must teach; but he may make severe the ordeals. 39. the word of the law is thelema. 40. who calls us thelemites will do no wrong, if he look but close into the word. for there are therein three grades, the hermit, and the lover, and the man of earth. do what thou wilt

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

ng brought before a conclave of priest-initiates in a kind of vault or cavern. he was first formally tested as to his development of the clairvoyant faculty which he had been previously instructed how to awaken; for this purpose he had to read an inscription upon a brazen shield, of which the blank side was presented to his physical vision. later he was left alone to keep a kind of vigil; certain mantras, or words of power, had been taught to him, which were supposed to be appropriate to control certain classes of entities; and during his vigil various appearances were projected before him, some of them of a terrifying and some of a seductive nature, so that it might be seen whether his courage and coolness remained perfect. he drove away all these appearances in turn, each by its own spec

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

nduism and buddhism. the most well-known of these involve sexual intercourse, which has caused tantric yoga to become almost synonymous with sex yoga in the minds of many westerners. western sex magic is, in fact, very much indebted to traditional tantric practices.however, the traditional vamamarga of hinduism and buddhism encompass much more than sex. many practices involving the magical use of mantras, for example, are characteristic of left-hand tantrism. see also aleister crowley;magic and magical groups for further reading: flowers, stephen e, lords of the left hand path. smithville, tx: runa-raven press, 1997. mookerjee,ajit, and madhu khanna. the tantric way. boston, ma:new york graphic society, 1977. levi, eliphas eliphas levi was the pseudonym of alphonse- louis constant (1810 18

LIBER CCC KHABS AM PEKHT

ave found the most unlikely means have produced the best results; and indeed it is almost the definition of a true magical formula that the means should be unsuited, rationally speaking, to the end proposed. note, pray thee, that we are bound to teach .he must teach; but he may make severe the ordeals..1 this refers, however, as is evident from the context, to the technique of the new magick .the mantras and the spells; the obeah and the wanga; the work of the wand and the work of the sword..2 note, pray thee, the instruction in ccxx i:41-44, 51, 61, 63. on which we have enlarged in our tract the law of liberty, and in private letters to thee and others. the open preaching of this law, and the practice of these precepts, will arouse discussion and animosity, and thus place thee upon a rost

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

ffected innumerable cures, is well worthy of consideration. the magic rituals used by the egyptian priests for the curing of disease were based upon a highly developed comprehension of the complex workings of the human mind and its reactions upon the physical constitution. the egyptian and brahmin worlds undoubtedly understood the fundamental principle of vibrotherapeutics. by means of chants and mantras, which emphasized certain vowel and consonant sounds, they set up vibratory reactions which dispelled congestions and assisted nature in reconstructing broken members and depleted organisms. they also applied their knowledge of the laws governing vibration to the spiritual constitution of man; by their intonings, they stimulated latent centers of consciousness and thereby vastly increased

MICHAEL FORD WITCHMOON

r the rite, submerged in the applications of astral vampirism. we were invoking the hidden vampiric aspects of the subconscious, given form by our collective will and focus. we sought to bring forth a spirit fueled by blood, from which i gave the offering of will. towards the end of the invocations, one of the magickians became ill and had to exit the chamber, while the other persisted on with my mantras. before i had completed the other had decided this was not for him and remained silent, no further offering in the ritual. i had to close and banish extensively, for such forces remain powerful if not invoked properly and such disruptions were adding towards the demons growth. i had fear that it was taking on the attributes of our collected focus, a demon of three heads no doubt! i have si

the ends have black five inch finger nails, like claws. you find this sexually stimulating in some dark and twisted way, only wishing she would run them across your naked body, letting blood flow as a gift to the red dragon. samael is closer. she takes your arm and slices a large wound in your arm. she then draws the blood from the cut into her mouth. you hear an increase of moaning and screams, mantras and howls from the lustful onlookers and from the tower. the lady drinks from you only briefly and then withdraws. she draws a razor sharp talon across her black chest, from which a stream of blood floats from the wound towards your mouth. with one talon she grips the back of your head and draws you into the stream of blood, all the way to the wound on her chest. you feel cold and yet so w

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

uals used are extremely varied, in type as well as intradition.generally, in either case, a ritual based on sutra called tashi sojong is performed, to bring good luckand please the dwellers. if performing tantric rituals, the lama will offer tormas to the sa-dag or nagasabiding on the land. tormas are conical-shaped offering cakes which have been blessed in three ways bya highly realized being by mantras, where they are purified from any defilements of ordinariness, bymeditational stabilization, by which they are made infinite and by gestures, or mudras, which ensurethat the recipient is satisfied. the idea of this ritual is to offer gifts to the sa-dag and nagas in exchangefor use of their land. it is a deal, a give and take situation like selling a house, and if the 'sellers' are sat-isf

r preventive measure to bring about positive conditions. non-human creatureswere known for their liking of fragrant smells, and the tradition of sang-so, which was originally prac-tised by the bon to appease and please local deities, was later practised by buddhists for the same pur-pose. in the case of vase-offering rituals, vases were filled with different precious metals and cereals,blessed by mantras, meditative stabilization and gestures and placed in lakes or other places throughoutthe country where nagas were known to dwell, as a boon to them. these gifts could be likened to pre-sents offered by the king of one country to that of another, aimed at pleasing the recipients who recipro-cated with timely rain, pure water and a disease free environment. they had ways of showing theirliki

MICHAEL W FORD THE VAMPIRE GATE

of your body. an excellent method of developing this is to slow your heart rate by breathing exercises, much of which will control your initiatory advancement upon the luciferian or vampyre magickian path. breathe steadily and control your stillness and state of mind. preparing the luciferian spirit in luciferian witchcraft, liber hvhi and all of my other works, there are a handful of rituals and mantras which will focus the mind. let s try a more simple, perhaps direct means of preparing the mind. 1. facing east, have an image of lucifer as the bringer of light on the wall. have a candle of black on the wall representing the black flame, balanced wisdom gained. 2. take your attention to lucifer as manifesting everything powerful and light based in your life that source of strength, invigo

MORALS AND DOGMA

and he all in all; the many divinities, numerous as the prayers addressed to them, being resolvable into the titles and attributes of a few, and ultimately into the one. the machinery of personification was understood to have been unconsciously assumed as a mere expedient to supply the deficiencies of language; and the mimansa justly considered itself as only interpreting the true meaning of the mantras, when it proclaimed that, in the beginning "nothing was but mind, the creative thought of him which existed alone from the beginning, and breathed without afflation" the idea suggested in the mantras is dogmatically asserted and developed in the upanischadas. the vedanta philosophy, assuming the mystery of the "one in many" as the fundamental article of faith, maintained not only the divin

MOTTA MARCELO THE COMMENTARIES OF AL

e that this comment referred to is the comment signed ankh-f-n-khonsu at the end of the book. the comment is short and to the point, and is in class a. it must under no circumstances be confused with the commentaries by a. c, which are printed in common type and are in class b, or with the commentaries 'by another of which this is one, which are printed in italics and are in class c. 37. also the mantras and spells; the obeali and the wanga; the work of the wand and the work of the sword; these he shall learn and teach. each star is unique, and each orbit apart; indeed, that is the corner-stone of my teaching, to have no standard goals or standard ways, no orthodoxies and no codes. the stars are not herded and penned and shorn and made into mutton like so many voters! i decline to be bell

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

on of da at coupled with the analysis of binah is an insightful flash of understanding (chochmah) into the subject. this is the depth of intellect, which is the spring of chochmah from where flashes of insight trickle forth into the comprehension of binah, like lightning bolts. from the examination of these three faculties of the mind, it becomes clear that all forms of "meditation" consisting of mantras and concentration exercises etc. which purport to bring about "insight into true reality" are false by definition. as explained, the faculty of concentration can only act as a vessel for the faculty of analysis. however, it is specifically the analysis, and only the analysis, which leads to the intuitive flash of insight into the subject (of course concentration is a necessary prerequisite

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 2

on of da at coupled with the analysis of binah is an insightful flash of understanding (chochmah) into the subject. this is the depth of intellect, which is the spring of chochmah from where flashes of insight trickle forth into the comprehension of binah, like lightning bolts. from the examination of these three faculties of the mind, it becomes clear that all forms of "meditation" consisting of mantras and concentration exercises etc. which purport to bring about "insight into true reality" are false by definition. as explained, the faculty of concentration can only act as a vessel for the faculty of analysis. however, it is specifically the analysis, and only the analysis, which leads to the intuitive flash of insight into the subject (of course concentration is a necessary prerequisite

RUBY TABLET OF SET

e book of the law is not to be altered, edited, or abridged in any way by crowley, though he may comment upon it in order to explain its relevance to the aon of horus. the reason that the text may not be touched by that magus is that it contains formulae recognizable only after the aon of horus, as is evident from this commentary and the contents of the book of coming forth by night. 37. also the mantras and spells; the obeah and the wanga; the work of the wand and the work of the sword; these he shall learn and teach. ceremonial and operative magical procedures are among the tools that the beast is to use for the communication of his word. the suit of wands in the tarot covers aspects of positive existence; the suit of swords covers aspects of force and destruction. the path of the aon of

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

eveloped during the fifth and sixth centuries ce. its practices are intended to bring a person to quick enlightenment. its teachings are based on texts called tantras, which describe meditation and techniques for buddhist practice. some of these techniques include yoga (a physical and spiritual practice that can include holding difficult physical positions for some time, chanting or repetition of mantras, and the creation of mandalas (circular diagrams with spiritual significance, usually created with colored sand. tibetan buddhism is the most wellknown form of vajrayana buddhism. vajrayana buddhism is followed by 6 percent of buddhists. smaller schools within these three main schools, there are many subschools. pure land buddhism developed in china. it tells of a fabled heavenly land in t

worship takes the form of a brief private prayer, often said while the person goes about his or her daily business and passes a roadside shrine. large numbers of these small shrines can be found throughout hindu countries, each devoted to a personal god or goddess that the individual hindu has elected to worship. in all cases, prayer is likely to consist of incantation of the sacred aum and other mantras. the religious rites of hindus fall into three categories. nitya rituals, which take place daily, are performed in the home, and focus on family gods and goddesses. naimittika rituals take place only at certain times of the year, such as festivals. finally, kamya rituals are regarded as optional but desirable. making a pilgrimage is a good example of a kamya ritual. observations and pilgri

of the more famous practitioners of the occult in england at the time. when gardner met crowley, shortly before crowley s death, gardner persuaded him to write down the practices of a coven to which he had once belonged. crowley also initiated gardner into the ordo templi orientis, a group that practiced the east asian form of magic called tantrism. tantrism is a spiritual movement which involves mantras (verbal formulas, symbolic body postures and hand motions, and sexual rituals. crowley s version of tantrism was a corrupted form of tantra yoga, a hindu discipline intended to awaken the energy in the body by using rituals to address relationships and sexuality. gardner soon opened his own lodge of the ordo templi orientis at his new home on the grounds of a nudist club to which he belong

ugh meditation and the study of koans, or question-and-answer sessions between masters and students that often seem illogical and require great effort to understand. pure land buddhism also seeks enlightenment in one lifetime. in pure land buddhism, a sort of heaven, sukhavati, is ruled over by amitabha, a buddha, or enlightened one. pure land buddhism also emphasizes meditation and the saying of mantras, or chanted prayers. in vietnam, zen is practiced largely by monks and nuns. pure land is practiced mostly by the laity, or the general populace. because of the influence of neighboring china, both daoism and confucianism also became popular in vietnam. indeed, confucianism became more dominant than buddhism for several centuries. also, the french who colonized the land in the nineteenth c

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

ill ascend to the stars and that he will be like the most high. but lucifer's true destiny is the pit of hell! 584 codex magica the occult magic of the czar is also back! or did it ever leave? in the european (may 5-m, 1995, p. 4) was found this story reporting on "black magicians" among the highest ranks of russian military and political circles. among the magic techniques common in the kremlin: mantras, meditation, astrology and horoscopes, mind powers, telekinesis, spinning saucers, coded messages, remote viewing, tarot cards, and energy fields. blood red- red stars, clenched fists 5 85 actress holds up an iron of vladimir lenin during russian occult stage production, the fourteen red huts. the scarlet island, another russian production. 586 codex magica gorbachev red star" trumpeted th

THE ABYSS AND TABAET

aitisha found in luciferian witchcraft are found partially in the avesta, this is perhaps one of the most significant and powerful methods described in magical practice. while ignored, the avesta holds in its obscure texts right hand path teachings of ritual communion with ahura mazda. while the ahrimanic work of the daeva-yasna is indeed left hand path in approach, the avestan staotas and ritual mantras were inversed and transformed into hymns to ahriman and the daevas, which are in direct association to the body and spirit of the sorcerer. this is in effect, chaos sorcery with defined purpose. in the avesta, ahriman is said to be full of death, from an initiatory perspective, death is transformation and not an end itself. ahriman holds evil knowledge and seeks to manifest the evil religi

TYSON DONALD NEW MILLENNIUM MAGIC

y disparate subsystems of magic, such as astrology, the tarot, the occult elements, the angelic hierarchy, numerology, the hebrew letters and their many occult uses, the demon- ic hierarchy, the ritual instruments, the various levels of human awareness, the four worlds or planes of being, and so on. in the traditional jewish kabbalah, attention is focused mainly on the use of holy names of god as mantras, and the numerical manipulation of sacred texts for the purpose of achieving a transcendent awareness of divinity. rabbis have employed the kabbalah for the attainment of mystical experience, not earthly power. even jewish magicians, who were called ba'alei shem (masters of the name, manipulated the sacred texts for their practical purposes such as healing and driving out demons. the glyph

TYSON DONALD SOUL FLIGHT

er wholly verbal nor wholly mental. i voice the mantra silently, or almost silently, with my lips, and i allow my breath to express it without actually vibrating it in my larynx with my vocal cords. the result is a kind of soft, breezy whisper. this allows me to repeat the mantra on my breath both on the inhalation and on the exhalation. this technique of subvocalization is common in magic, where mantras, names, or incantations must be voiced to release their power, yet are too sacred or too dangerous to voice aloud in such a way that others can hear what is said. the result was the "wizards that peep and that mutter (isaiah 8:19, as they are so poetically described in the king james bible. the muttering of wizards was a way of saying something without actually voicing it aloud for everyon

TYSON DONALD THE MAGICAL WORKBOOK

opposed to the sense of sight. two senses, sight and hearing, are employed, but the attention is primarily devoted to the sounds involved. the gaze is fured on the spout of the kettle to prevent it from wandering, then the attention of the mind is turned to the sounds of the heating water. concentration of awareness through the sense of hearing is useful when using audible (as opposed to mental) mantras, and when vibrating names of power aloud on the breath. it also has a function when music is employed during rituals. it is possible to use the energy in music to project the will more powerfully, but this technique requires the ability to sustain an intense focus of awareness on sound for extended periods of time. if you do not own a whistling kettle, use a regular cooking pot, and contin

them. press the palms of your hands upon your face and slid them down as though drawing off a skin-tight mask. relax from the standing pose and stretch gently, then go on with your day. commentary the correct technique for vibrating words of power is essential in ritual magic because it is the most effective way to employ the immense esoteric potential of the human voice. it has an application in mantras, prayers, blessings, curses, invocations, evocations, exhortations, and exorcisms. the method of vibration i have described in the exercise is that used by the hermetic order of the golden dawn, with slight modifications. the exercise itself is original, and will not be found elsewhere in exactly this form. a word of power may be vibrated either by voicing the letters of the word individua

TYSON DONALD THE POWER OF THE WORD

of any name is its correct vocalization. in the systems of modern magic that have descended from the golden dawn, this vocalization is called "vibrating" the name. unless a name is correctly vibrated, it never becomes completely real in magic, and as a consequence its power is never fully realized. the correct vibration of words of power, which in eastern occultism go under the general title of "mantras" is the most jealously guarded secret of magic. each magical system has its own hidden methods for vibrating words and names. because these techniques are so closely protected, they are inevitably lost when a magical system becomes unable to sustain itself by the traditional transfer of secrets from master to disciple. the breaking of the chain of esoteric knowledge has many causes. usuall

d the consonants merely act as a template to limit and shape that vital energy into a unique pattern. magically, vowels are masculine and represent shiva or shakta, the creative god force that embodies everything but is itself without form; consonants are feminine and represent shakti, the formative goddess force that has no inherent creativity but enables all creation. the most famous of eastern mantras, om or aum, involves the prolonged sustaining of the 0 sound, which causes a strong vibration in the diaphragm, chest cavity, and throat, followed by a gradual closing of the lips with the mouth cavity still held open, so that the m sound, which gradually emerges out of the 0 sound, transfers this vibration from the chest to the upper throat and nose. in this way the magical essence of the

VOX SABBATUM

rver of times is blessed by the adversary opposer, that the son or daughter is blessed to pass through the fire and use divination witchcraft and sin is the liberation which derives from rebellion, as the whoredoms of thy mother jezebel are many, joy and life is ours! in the name of cain, in the name of lilith az! lucifer triumphans! you may now all begin focusing on the purpose of the rite, with mantras and ravenous and barbarous chants uttered from the blackened robes you may be wearing, allow dance to guide you towards the daemon you seek to become, a flowing of fiery energy under the cloak of darkness. if wearing the caul, ecstasy will take you by a willed and controlled desire, focus upon your sigil and soon forget it in you consciousness. the ritual should end in passion and exhausti

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

mismo, y florece en mis labios fecundos, hecho verbo. all arriba, en los cielos infinitos, en la altura profunda de lo desconocido, el resplandor incesante de luz es la desnuda belleza de nuit. ella se inclina, se curva en xtasis deleitoso, para recibir el sculo secreto de hadit. la alada esfera y el azul del cielo son tuyos. o ao kakof na khonsa o ao kakof na khonsa o ao kakof na khonsa 19 these mantras have the power of transmuting our sexual energy into light and fire within the alchemical laboratory of the human body. this prayer with its mantras can be utilized in sexual magic. this prayer with its mantras is an omnipotent clue in order to meditate upon our divine mother. master huiracocha [doctor krumm heller] stated the following in his rosicrucian novel: when a man joins with a wom

urrents, yet leaving behind it the open doors from where evil can enter into them. then love is converted into hatred, illusion is followed by deception. with the mantric prayer that we have taught in this lesson, we retain that brilliant cosmic light that envelops the human couple in that supreme moment of love with the condition of avoiding, by all means, the ejaculation of the ens seminis. the mantras of this invocation have the power of transmuting the creative energies into light and fire. estos mantrams tienen el poder de transmutar nuestra energ a sexual en luz y fuego, dentro del laboratorio alkimista del organismo humano: la oraci n con sus mantrams puede utilizarse en magia sexual; tal oraci n con sus mantrams, es una clave omnipotente para meditar en nuestra madre divina. el mae

rillante luz c smica que envuelve a la pareja humana en el instante supremo del amor, a condici n de evitar a toda costa la eyaculaci n del ens seminis. los mantrams de esta invocaci n tienen el poder de transmutar las energ as creadoras, en luz y fuego. 20 the bachelors and bachelorettes can also transmute and sublimate their sexual energies and carry them to the heart 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 t

por primera vez trabajan en la gran obra, necesitan por lo menos de veinte a os (20) de trabajo intensivo, para entrar en la segunda etapa de veinte a os (20) para irse retirando lentamente del trabajo del laboratorio. total cuarenta a os (40) para realizar 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

which is where the cosmic divine mother abides. the disciple must beseech the sephirah, the mother of the sephiroth; begging her to take him out from his physical body and take him to the different departments of the kingdom in order to study the sephiroth of kabbalah directly. the disciple must pray and meditate abundantly on the divine mother while mentally vocalizing the following kabbalistic mantras "lifaros lifaros licanto ligoria" vocalize these mantras by syllabifying15 them. if you carefully observe the intelligent phonetic structure of these mantras, you will see the three vowels i.a.o. of the great mysteries. i.a.o. is hidden and combined in these sacred mantras of kabbalah. the disciple must become drowsy while mentally vocalizing these four kabbalistic mantras. it is necessary

ccumulate the sacred fire, and then learn how to project it. the key to this is the connection of the membrum virile with the genitalia murielis, quietude of the membrum virile and the genitalia murielis, and the use of a very gentle movement occasionally. transmuting the animal instincts into willpower; the sexual passion into love, the lustful thought into comprehension, and vocalize the secret mantras. 18 horus: pronounced ah-oh-rue-sss in gnosis arcano xi corresponde a esta lecci n el estudio del arcano once del tarot. el jerogl fico de este arcano es una mujer hermosa coronada con el signo sagrado del infinito, que tranquilamente y con una serenidad ol mpica, cierra con sus propias manos las fauces de un furioso le n. los tronos de los reyes divinos estuvieron adorna-dos con leones de

WESTERN MANDALAS OF TRANSFORMATION SR AL

re the magical numbers of the daath/pluto kamea) meditation on these numerical associations yields some interesting fruit for a figure 12-d qabalistic mind and there are a number of techniques for working with the mysteries of the hebrew-letter archetypes that have been revealed in the golden dawn and other qabalistic schools. one is to translate the numbers into letters, which then become names, mantras, sigils, or geometric figures as illustrated in various places in this book. another, for those who associate the letters with the tarot keys, is to translate the number sequences into archetypes and see what they reveal. in this case we could first meditate on kether (number one, then move to eleven, 121, and 111. eleven is made of two hebrew letters, yod and aleph (ten and one. these mak

those given by dr. case. i don't know if the early golden dawn magicians used tones in connection with the tattwas designs, but they certainly facilitate their usefulness, perhaps in an exponential way. colors and sounds are themselves actual forces, not stagnant dead things in our world. they are very potent tools for the serious occult student. all ancient magical traditions have used sounds or mantras as part of their meditation practice, and the work of dr. hans jenny, who developed a science known as cymatics, has visually demonstrated that oscillating frequencies in the audible range create patterns that mimic cellular division and spinal function. we now know that energy is propagated through space in the form of electro-magnetic waves. the whole spectrum of electro-magnetic energy

WORKING CEPHALOEDIUM VERSION 1

il& the lamp, or candle. of the ceremony in general. the formula of this magick is this (1) banish (2) purify (3) consecrate (4) equilibrate (5) make oath (6) invoke, by song, dance &c (7) make iacchaion god, by ether (8) sacrifice him to the beast, who thus becomes god. use here the accendat& the right mantram, the tu quies& the quia patris (9) sacrifice the beast to the scarlet woman, using her mantras f- s- etc. ether at pleasure (10) consume the elements, as by amalantrah the wizard we are taught, the pantacle being of "earth (in parts 7 to 10 weapons& robes may be laid on the throne of aiwaz (11) perform any scrying or utter any prophecies, as may be given& at leisure& pleasure resume vestments& insignia& close temple. so far of these matters. now we may begin our first working by the

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