Michael Wynn's Occult Reference Library
MEDITATE,MEDITATION

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ght. let us adore the lord of the universe. all face east (all face east including the hierophant) all "holy art thou lord of the universe. holy art thou which nature has not formed. holy art thou the vast and mighty one, ruler of the light and the darkness" hierophant "nothing now remains but to partake together in silence of the mystic repast composed of the symbols of the four elements, and to meditate on our pledge of devotion to secrecy (hierophant puts down sceptre and now goes to the west of altar facing east. he gives the saluting sign but not sign of silence. he picks up the rose) hierophant "i invite you to inhale with me the perfume of this rose as a symbol of air (smells the rose; to feel the warmth of the sacred fire (spreads hands over lamp; to eat with me this bread and salt

aretz. 95 when this last step is completed, you should have a total of five spheres, each brightly luminated and all connected by one beam of light. each of the spheres are attributed to the sephiroth on the pillar of mildness of the tree of life. the crown kether invisible daath solar plexus tiphareth groin yesod feet malkuth stay in this state for as long as you desire. you may use this time to meditate or contemplate on the energies invoked. at this time you may end the ritual by taking a deep breath, and as you exhale, visualize all the spheres and lines fading, keeping in mind that the energies are still present, but invisible. end with qabalistic cross. in all ritual working, it is required for the occultist to be able to accomplish three things: 1) to raise energy, 2) to control ene

ABRAMELIN2

erations which have the least tincture of magic and sorcery, seeing that we must not confound together god and belial: god wisheth to be alone; unto him pertain all honour and glory. all the above matters are however permitted during the two first and the two second moons. you may walk in a garden for recreation; but you shall do no servile work; and amidst the flowers and the fruits you can also meditate upon the greatness36 of god. but during the two third and last moons ye shall quit every other matter only permitting your recreation to consist in things spiritual and divine. if ye wish to be participators in the conversation of the angels, and in the divine wisdom, lay aside all indiscreet37 things, and regard it as a pleasure when ye can spare two or three hours to study the holy scri

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

he ecstasy- shall i say the orgasm- and the absorption thereof: the compensation which cancels it. i find it excessively difficult to express myself. it is one of these ideas which is very deeply seated in my mind as a result of constant meditation, and i feel that i am being entirely feeble when i say that the best translation of the letter he' final would be 'ecstasy rising into silence' moral: meditate yourselves, and work it out! finally, there is no other way. 4. i think it is very important, since we are studying yoga from a strictly scientific point of view, to emphasise the exactness of the analogy that exists between the yogic and the sexual process. if you look at the tree of life, you see that the number one at the top divides itself into numbers two and three, the equal and opp

ALEISTER CROWLEY BOOK OF LIES

sents an analysis of the name, which may be left to the ingenium of the advanced practicus (see photograph [165] 78 kappa-epsilon-phi-alpha-lambda-eta omicron-eta wheel and--woa! the great wheel of samsara. the wheel of the law [dhamma. the wheel of the taro. the wheel of the heavens. the wheel of life. all these wheels be one; yet of all these the wheel of the taro alone avails thee consciously. meditate long and broad and deep, o man, upon this wheel, revolving it in thy mind be this thy task, to see how each card springs necessarily from each other card, even in due order from the fool unto the ten of coins. then, when thou know'st the wheel of destiny complete, mayst thou perceive that will which moved it first [there is no first or last. and lo! thou art past through the abyss. book o

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

crated by the right performance of the holy ceremonies. yet herein is danger, for that the mind is fluid as quicksilver, and bordereth upon the abyss, and is beset by many sirens and devils that seduce and attack it to destroy it. therefore let the devotee beware, and precise accurately his meditations, even as a man should build a canal from sea to sea. 21 "continuation- let then the philosophus meditate upon all love that hath ever stirred him. there is the love of david and of jonathan, and the love of abraham and isaac, and the love of lear and cordelia, and the love of damon and pythias, and the love of sappho and atthis, and the love of romeo and juliet, and the love of dante and beatrice, and the love of paolo and francesca, and the love of caesar and lucrezia borgia, and the love o

falter or his courage fail. 13. finally, let him, advancing to the square of kether, banish that also by what means he may. at the end whereof let him set his foot upon the light, extinguishing it<wand and lamp let him extinguish the light with his hand- n; and, as he falleth, let him fall within the circle. second method 1. let the hermit be seated in his asana, robed, and let him meditate in turn upon every several part of his body until that part is so unreal to him that he no longer includes it in his comprehension of himself. for example if it be his right foot, let him touch that foot, and be alarmed, thinking "a foot. foot! what is this foot? surely i am not alone in the hermitage" and this practice should be carried out not only at the time of meditation, but during

this foot is a mass of changing and decaying flesh, bone, skin, blood, 411 lymph, etc. while i am the unchanging and immortal spirit, uniform, not made, unbegotten, formless, self-luminous" etc. 3. this practice being perfect for each part of the body, let him combine his workings until the whole body is thus understood as the non-ego and as illusion. 4. let then the hermit, seated in his asana, meditate upon the muladhara cakkra and its correspondence as a power of the mind, and destroy it in the same manner as aforesaid. also by reasoning "this emotion (memory, imagination, intellect, will, as it may be) is not i. this emotion is transient: i am immovable. this emotion is passion. i am peace, and so on. let the other cakkras in their turn be thus destroyed, each one with its mental or m

and act thereupon, without most adequate confirmation. 23. this process of checking his memory should be practised 419 with the earlier memories of childhood and youth by reference to the memories and records of others, always reflecting upon the fallibility even of such safeguards. 24. all this being perfected, so that the memory reaches back into aeons incalculably distant, let the exempt adept meditate upon the fruitlessness of all those years, and upon the fruit thereof, severing that which is transitory and worthless from that which is eternal. and it may be that he being but an exempt adept may hold all to be savourless and full of sorrow. 25. this being so, without reluctance will he swear the oath of the abyss. 26 "second method- let the exempt adept, fortified by the practice of t

tent the universal forces which at all times act on all, as for example, the attraction of masses, and let him concentrate his attention upon the principal and determining or effective causes. for instance, he is seated, perhaps, in a country place in spain. why? because spain is warm and suitable for meditation, and because cities are noisy and crowded. why is spain warm? and why does he wish to meditate? why choose warm spain rather than warm india? to the last question: because spain is nearer to his home. then why is his home near spain? because his parents were germans. and why did they go to germany? and so during the whole meditation. 31. on another day, let him begin with a question of another kind, and every day devise new questions, not concerning his present situation, but also

ALEISTER CROWLEY MAGICK WITHOUT TEARS

hese ideas, it seems that you can express your aspiration very neatly, very fully, by choosing for your motto the words fiat yod. love is the law, love under will. fraternally, 666 p.s. please study this letter, and these explanatory figures (the author, baphomet x o.t.o, in the original spells each word, giving the numerical equivalent of each letter in puramis, etc. this is here not copied) and meditate upon them until you have fully assimilate not only the matter under immediate consideration, but the general method of qabalistic research and construction. note how new cognate ideas arise to enrich the formula. 666 letter no. f aug. 20, 1943 cara soror, do what thou wilt shall be the whole of the law. let me begin by referring to my letter about the motto and make clear to you the worki

ALEISTER CROWLEY MEDITATION

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 to see in everything the will of god" to another, while

o fill a volume. 2. o that existent! o- an aspiration after realty, truth. 3. o the jewel in the lotus! amen- refers to buddha and harpocrates; but also the symbolism of the rosy cross. 4. gives the cycle of creation. peace manifesting as power, power dissolving in peace. 5. god. it adds to 66, the sum of the first 11 numbers. 6. he is god, and there is no other god than he. 7. o! let us strictly meditate on the adorable light of that divine savitri (the interior sun, etc. may she enlighten our minds! 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 ma

yana became so common that he gave up recording it. but if he wished to do it this minute he would choose something to excite his "godly fear" or "holy awe" or "wonderment<holy' it is natural therefore for b. to meditate on it" get rid of the ego, observe all your actions as if they were another's, and you will avoid ninety-nine percent. of the troubles that await you> there is no apparent reason why dhyana should not occur when thinking of any common object of the sea-shore, such as a blue pig; but frater p.'s constant reference to this as the usual object of his meditation need not be taken "au pied de

e are also various "nerves, equally mythical<knowledge has advanced since crowley wrote this> the second class is "objects of devotion" such as the idea or form of the deity, or the heart or body of your teacher, or of some man whom you respect profoundly. this practice is not to be commended, because it implies a bias of the mind. you can also meditate on "your dreams" this sounds superstitious; but the idea is that you have already a tendency, independent of your conscious will, to think of those things, which will consequently be easier to think of than others. that this is the explanation is evident from the nature of the preceding and subsequent classes. you can also meditate on "anything that especially appeals to you" but in all t

threatened<people in the world who were not blind> so must he build up in consciousness this power of inhibition until it sinks below consciousness, adding to his store of automatic force, so that he is free to devote his conscious energy to a yet higher task. it is impossible to overrate the value of this inhibition to the man when he comes to meditate. he has guarded his mind against thoughts a, b, and c; he has told the sentries to allow no one to pass who is not in uniform. and it will be very easy for him to extend that power, and to lower the portcullis. let him remember, too that there is a difference not only in the frequency of thoughts- but in their intensity. the worst of all is of course the ego, which is almost omnipresent 7

ALEISTER CROWLEY SEPHER SEPHIROTH

r 418 hn#)k)m ra-hoor rwwh )r heru-ra-ha )h )r wrh sin (the wicked lilith; atonement t)+x curse iao w)y rr) saving grace dsx rcwn 419 teth: a serpent ty+ hadit, the serpent flame (cf. 28 and liber al 2:49) tydh unity twdx) 420 it was htyh a large earthenware jar; a barrel, tub, cask tybx vapour, smoke n( peace-offerings myml# glowing stones; burning coals mypcr oppression kt the work h#(mh 421 to meditate ddwbth 422 the vast countenance: a title of kether nypn) kyr) the golden line [that encircleth the world] qwry wq 424 living creatures twyx 425 a lion fs whelp (gn. 40:9) hyr) rwg ggazzith h: the stone of the chamber (see 1175) tyzgh be made, done; become; an accomplished fact h#(n hearing h(ym# 426 saviour; deliverer (y#wm medium kwt 428 chashmalim, brilliant ones: the angelic choir of c

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

lions of years of experience, the very quintessence of it, stored automatically in our subconscious minds. the intellectuals are worse than the bourgeoisie themselves; a la lanterne! give us men! understanding is the attribute of the master of the temple, who has crossed the abyss (or "pit) that divides the true self from its conscious instrument (see liber 418 "aha! and book 4, part iii. we must meditate the meaning of this attack upon the idea of "because" i quote from my diary the demonstration that reason is the absolute, whereof all truths soever art merely particular cases. the theorem may be stated roughly as follows. the universe must be expressible either as- n, or as zero. that is, it is either unbalanced or balanced. the former theory (theism) is unthinkable; but zero, when exam

tically onomatopoeitic for 'an explosion" al iii,55 "let mary inviolate be torn upon wheels: for her sake let all chaste women be utterly despised among you" the new comment the name mary is connected with mars, mors, etc, from the sanskrit mr to slay and with mare, the sea, whose water opposes the fire of horus. i here quote a passage from liber xcvii which deals with this fully "let me strictly meditate this hate of the mother. m r is the sanskrit root "kill" hence mara, mors, maria, and i suppose meer, mere, mer- in short, lots of words meaning death or sea. note mordred as the traitor villain in morte d'arthur. in liber legis we have "mary" who is to be 'torn upon wheels' apparently because she is 'inviolate' liber 418 has some explanation of this 'because she hath shut herself up, i s

ALEISTER CROWLEY THE QABALAH

raises his arms to form a v (but really to form the triple tongue of flame, the spirit, and says: the sign of apophis and typhon. 3rd. bows his head and crosses his arms on his breast (to form the pentagram. the sign of osiris risen. all give the sign of the cross, and say: l. v. x. then the sign of osiris risen, and say: lux, the light of the cross. liber lviii 19 this formula, on which one may meditate for years without exhausting its wonderful harmonics, gives an excellent idea of the way in which qabalistic analysis is conduct. first, the letters have been written in hebrew characters. then the attributions of them to the zodiac and to planets are substituted, and the names of egyptian gods belonging to these are invoked. the christian idea of i.n.r.i. is confirmed by these, while the

of natural logarithms; it is defined as the sum from 0 to infinity of 1 over n factorial; approximately 2.718281828 t.s. liber lviii 24 or by meaning: the ox and the goad, i.e. he is both matter and motion. we here append a sketch ms by frater p, giving his explanation by tarot, etc, of the letters of the alphabet spelt in full. mystic readings of the letters of the alphabet (see tarot cards, and meditate [la. folly s doom is ruin tyb. the juggler with the secret of the universe. lmg. the holy guardian angel is attained by self-sacrifice and equilibrium. tld. the gate of the equilibrium of the universe (note d, the highest reciprocal path) hh. the mother is the daughter; and the daughter is the mother. ww. the son is (but) the son (these two letters show the true doctrine of initiation as

ALEISTER CROWLEY THE SWORD OF SONG

alism 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 quite to assuage the needs of thought; but who can tell me whether nought untried, will or will not avail? aum! let us meditate aright50 on that adorable one light, 520 divine savitri! so may she illume our minds! so mote it be! i find some folks think me (for one) so great a fool that i disclaim indeed jehovah s hate for shame 525 that man to-day should not be weaned of worshipping so foul a fiend in presence of the living sun, and yet replace him oiled and cleaned by the egyptian pantheon, 530 the same thing by

to exalt religion to such heights as these refine the mystic agonies to nothing, lest the mystic jeer so logic bends its line severe 805 back to my involuted curve! these are my thoughts. i shall not swerve. take them, and see what dooms deserve their rugged grandeur heaven or hell? mind the dark doorway there !62 farewell! 810 how tedious i always find that special manner of my mind! aum! let us meditate aright on that adorable one light, divine savitri! so may she 815 illume our minds! so mote it be! 46 1 william shakespeare an appreciation by aleister crowley* it is a lamentable circumstance that so many colossal brains (w. h. mallock &c) have been hitherto thrown away in attacking what is after all a problem of mere academic interest, the authorship of the plays our fathers accepted as

ever, there is no more pain; only an intense interest similar to that which has enabled men of science to watch and note the progress of their own death-agony. un- 1 why should you expect vedana to make rupa appear illusory? asked a friend of mine, on reading through the ms. of this essay. the reason of my omission to explain is that to me it had seemed obvious. the fact had been assimilated. to meditate on anything is to perceive its unreal nature. notably this is so in concentrating on parts of the body, such as the nose. on this phenomenon the hindus have based their famous aphorism, that which can be thought is not true. a. c. fortunately the living in such a state is conditional on sound mental health, and terminable by disease or death at any moment. were it not so, the first noble

oh lord, have you really? said the wizard, looking a little 1 the world of black magic. 2 heaven. 3 the highest heaven of the hindu. formless place of brahma is its name. less glum. ay! cried ganesha impassively, let on follow on down the vaulted and echoing corridors of eternity: pile mahakalpa upon mahakalpa until an asankhya1 of crores2 have passed away; and maha brahma will still sit lone and meditate upon his lotus throne. good, good! said the magus, though there seems a reminiscence of the bhagavad-gita and the light of asia somehwere. surely you don t read edwin arnold? i do, said the god disconsolately, we hindu gods have to. it s the only way we can get any clear idea of who we really are. well, here was perdu r abu, after his latest fiasco, installed as a worthy, respectable, per

a reminiscence of the bhagavad-gita and the light of asia somehwere. surely you don t read edwin arnold? i do, said the god disconsolately, we hindu gods have to. it s the only way we can get any clear idea of who we really are. well, here was perdu r abu, after his latest fiasco, installed as a worthy, respectable, perfect, ancient and accepted, just, regular mahabrahma. his only business was to meditate, for as long as he did this, the worlds the whole system of 10,000 worlds would go on peaceably. nobody had better read the lesson of the bible the horrible results to mankind of ill-timed, though possibly well-intentioned, interference on the part of a deity. well, he curled himself up, which was rather clever for a formless abstraction, and began. there was a grave difficulty in his min

ALEISTER CROWLEY EQ I 5

ely to analyse and observe the states that are present in us by the power of samm sati, and then practise concentration upon the good states, especially those that tend to overcome our particular failings. by mental concentration is meant an intentness of the thoughts, the thinking for a definite time of only one thought at a time. this will be found at first to be very difficult. you sit down to meditate on love, for instance; and in half a minute or so you find you are thinking about what someone said the day before yesterday. so it always is at first. the buddha likened the mind of the man who was beginning this practice of samadhi to a calf which had been used to running hither and thither in the fields, 39 without any let or hindrance, which has now been tied with a rope to a post. th

he sleeps, as the sankh ras of such a place would tend, 43 so soon as her tried to reduce the number of his thoughts down to one, to make him go to sleep, which is one of the chief things to be guarded against. time and place being once chosen, it is important, until the faculty of concentration is strongly established, not to alter them. then bodily posture is to be considered. if we stand up to meditate, then a good deal of energy goes to maintain the standing posture. lying down is also not good, because it is associated in our minds with going to sleep. therefore the sitting posture is best. if you can sit cross-legged as buddharupas sit, that is best; because this position has many good sankh ras associated with in the minds of buddhist people. now comes the all-impoortant question of

good deal of energy goes to maintain the standing posture. lying down is also not good, because it is associated in our minds with going to sleep. therefore the sitting posture is best. if you can sit cross-legged as buddharupas sit, that is best; because this position has many good sankh ras associated with in the minds of buddhist people. now comes the all-impoortant question of what we are to meditate upon. the subjects of meditation are classified in the books under forty heads; and in the old days a man wishing to practise "kammatthana" would go to some great man who had practised long, and had so attained to great spiritual knowledge, and by virtue of his spiritual knowledge that arahat could tell which of the forty categories would best suit the aspirant. now-a-days this is hardly

cakka, involved in the endless sorrow of existence- thinking especially of those in whom at this moment sorrow is especially manifested, thinking of the weak, the unhappy, the sick, and those who are fallen; you send out a ray of pity and compassion towards them in all six directions of space. and so suffusing all beings with thoughts of compassion, you pass on to the meditation on happiness. you meditate on all beings who are happy, from the lowest happiness of earthly love to the highest, the happiness of those who are freed from all sin, the unutterable happiness of those who have attained the nirv na dhamma. you seek to feel with all those happy ones in their happiness, to enter into the bliss of their hearts and lives, and to augment it; and so you pervade all six directions with thou

. with erect head, rises his arms to form a v (but really to form the triple tongue of flame, the spirit, and says- the sign of apophis and typhon. 3rd. bows his head and crosses his arms on his breast (to form the pentagram. the sign of osiris risen. all give the sign of the cross, and say- l.v.x. then the sign of osiris risen, and say- lux, the light of the cross. this formula, on which one may meditate for years without exhausting its wonderful harmonies, gives an excellent idea of the way in which qabalistic analysis is conducted. first, the letters have been written in hebrew characters. then the attributions of them to the zodiac an to planets are substituted, and the names of egyptian gods belonging to these are invoked. the christian idea of i.n.r.i. is confirmed by these, while th

ALEISTER CROWLEY EQ I 5

re scores, and six, by aiwass, that is his guardian, the mighty angel that extendeth from the first unto the last, and maketh known the mysteries that are beyond. and the method and the form of invocation whereby a man shall attain to the knowledge and conversation of his holy guardian angel shall be given unto thee in the proper place, and seeing that the word is deadlier than lightning, do thou meditate straitly thereupon, solitary, in a place where is no living thing visible, but only the light of the sun. and 58 thy head shall be bare.8 thus mayest thou become fitted to receive this, the holiest of the mysteries. and it is the holiest of the mysteries because it is the next step. and those mysteries which lie beyond, though they be holier, are not 8 this i performed in a sort of cave u

is it seen from below by them that understand not. but from above he rejoiceth, for the joy of dissolution is ten thousand, and the pang of birth but a little. and now thou shalt go forth from the aethyr, for the voice of the aethyr is hidden and concealed from thee because thou hadst not the key of the door thereof, and thine eyes were not able to bear the splendour of the vision. but thou shalt meditate upon the mysteries thereof, and upon the lady of the aethyr; and it may be by the wisdom of the most high that the true voice of the aethyr, that is continual song, may be heard of thee. return therefore instantly unto the earth, and sleep not for a while; but withdraw thyself from this matter. and it shall be enough. thus then was i obedient unto the voice, and returned into my body. w'a

ALEISTER CROWLEY EQUINOX EQ I 1 2

led back in my mouth; and my thoughts, radiating from that third eye, i strove to shut in unto an ever narrowing sphere by concentrating my will upon the knowledge and conversation of the holy guardian angel. then i struck twelve times upon the bell; with the new month the operation was duly begun. oct. i."the first day" at eight o'clock i rose from sleep and putting on my robe, began a little to meditate. for several reasons the journey and business of the day before, etc. etc. i did not feel fresh. but forcing myself a little i rose 11 and went out to the caf du d me where i took coffee and a biroche, after buying an exercise book in which to write this record. this was about 8.45; and now (10.10) i have written thus far.[including the prologue, but not the preface. ed. 10.45. i have dr

ger. 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 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

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 broken, i awoke with some weariness, not feeling clean and happy, not burning with love unto my lord adonai, though ashamed indeed for that thrice of four times in the night i had been awakened by this loyal body, urging me to rise and meditate and my weak will bade 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

speech again unto the silence. then the pyramid is sealed up, even as it was opened; yet in the sealing thereof the three men partake in a certain mystical manner of the eucharist of the four elements that are consumed for the perfection of the oil. knox om pax.[with these mystic words the mysteries eleusinian were sealed. ed. 10.0. having written out this explanation, i will read it through and meditate solemnly thereupon. all this i wrote in the might of the secret ring committed unto me by the masters; so that all might be absolutely correct. one thing strikes me as worthy of mention. last night when i went into the restaurant to speak to 39 r--d, my distaste for food was so intense that the smell of it caused real nausea. to-day, i am perfectly balanced, neither hungry nor nauseated

t. to-day i shall eat neither with the frank gluttony of isis nor with the severe asceticism of apophis. i shall eat as much and as little as i fancy; these violent means are no longer necessary. like count fosco, i shall "go on my way sustained by my sublime confidence, self-balanced by my impenetrable calm. 10.50. i have spent half an hour wandering in the mus e du luxembourg. i now sit down to meditate on this new ritual. the following, so it appears, should be the outlines damn it, i've a good mind to write it straight off no! i'll be patient and tease the spirit a little. i will be coquettish as a spanish catamite. 1. death summons life and clears away all other forces. 2. the invocation of the word. death consecrates life, who in her whirling dance invokes that word. 3. they salute

ALEISTER CROWLEY EQUINOX EQ I 2

irit leap unfettered to the light? who shall roll away the stone? let it not be imagined that i devised these thoughts from pure sloth or weariness. but with the mystical means then at my disposal, i required a period of days or of weeks to obtain any result, such as samadhi in one of its greater or lesser forms; and in england the difficulties were hardly to be overcome. i found it impossible to meditate in the cold, and fires will not last equably. gas stinks abominably; heating apparatus does not heat; electricity has hitherto not been available. when i build my temple, i shall try it. the food difficulty could be overcome by messrs. fortnum and mason, the noise difficulty by training, the leisure difficulty 37 by sending all business to the devil, the solitude difficulty by borrowing a

ssionless perception, secondly (and above this, its transcendence of the laws of thought, as we have been accustomed to understand them (this is only in part true. keynes "formal logic" profoundly studied, leads one perilously close to the suprarational. the eminent professor is perhaps hardly aware of how his eagle-flights have brushed the sun with their fiery wings) if a dweller upon this plane meditate upon a god, his first experience of that god will be no longer of his appearance or of his effect upon himself, but rather of his nature in some 72 region of pure thought. in the case of the god osiris, for example, he will no longer express his vision by the name osiris or by the green face, by the white robes starred with the three active colours, by the crown and by the crook and scour

is body reaching and so disturbing his brain. let him include in his accomplishments paranayama, control of the breath and of the vital nervous currents which react in sympathy with it. let him then exalt to the utmost his soul by the appropriate ritual of ceremonial magic; and when by this means he has most thoroughly identified himself with the supreme, let him, as that supreme one, continue to meditate with intense force upon himself, until his sphere is entirely filled with the single thought. lastly, if this, the male energy, suffice not, let him transform it into a pure and perfect emptiness and passivity, as of one waiting for the beloved one, with intense longing rendered passionless by the certainty that he will come. 83 then, it may be, the eye will open upon him, and the tomb of

a, arose in it: which was the primal germ of mind" now in the aryan mythology tanha, desire, was the god of love, kama; whereof the symbolic tint was pink: as it were the first pink blush of dawn in the macrocosmic sky: herald of the rising sun of the worlds, when the great night of brahma was over and done. the next word in the great name of god the vast one: aleph-lamed-heh-yod-memfinal. let us meditate upon its mystery! herein behold 182 five letters: in its centre is the great letter hb:heh, mother supernal. five once more; and its first and last letters are once again aleph-memfinal, 41, the mother, and 5, the maternal essence. and its numeration is 86, whereof the key is 14, whereof the key is 5. wherefore we say that this great name is 5 in its form symbolic. 5 in the heart of its p

ALEISTER CROWLEY EQUINOX EQ I 4

thine eye be single thy whole body shall be full of light" adding "in thee is no power of mental concentration and control of thought: and without this thou mayst achieve nothing" under his direction, therefore, i began to apply myself unto the practice of raja-yoga, at the same time avoiding all, even the smallest, consideration of things occult, as also he bade me. thus, at the beginning, i did meditate twice daily, three mediations morning and evening, upon such simple objects as- a white triangle; a red cross; isis; the simple tatwas; a wand; and the like. i remained after some three weeks for 59 1/2 minutes at one time, wherein my thought wandered 25 times. now i began also to consider more complex things: my little rose cross;4 the 46 complex tatwas; the golden dan symbol, and so on

ble. 31 shiva sanhita, ii, 43, 45, 51. 32 work and the effects of work; the so-called law of cause and effect in the moral and physical worlds. 33 the four shramas are (1) to live as a brahmach rin- to spend a portion of one's life with a brahman teacher (2) to live as a grihastha- to rear a family and carry out the obligatory sacrifices (3) to live as a v naprastha- to withdraw into solitude and meditate (4) to live as a sanny sin- to await the spirit's release into the supreme spirit. 34 at the time of the pralaya. 62. having renounced all false desires and chains, the sanny si and yogi see certainly in their own spirit the universal spirit. 63. having seen the spirit that brings forth happiness in their own spirit, they forget this universe, and enjoy the ineffable bliss of sam dhi.35 a

149 the egyptian key of life. see diagram 61. 150 lamp of the invisible light. 151 in the mind. 152 the visualized form of the goddess isis. 153 that is to say she kept on moving out of the line of mental sight. 154 see diagram 80. a scarlet rose on a gold cross. 155 at this point p. made the following resolve "i resolve to increase my powers very greatly by the aid of the most high, until i can meditate for twenty-four hours on one object" illustration facing page 108 partly approximated and partly described "diagram 84. the five tatwas, with their twenty-five sub-divisions- fat spindle circle in crescent square in equilateral outline w. outline moon in outline triangle in points vert. outline w. outline w "egg" horns up point up ak sa vayu apas prithivi tejas or agni_ egg inside circle

e next day. this, however, was impossible; as on the next day, friday, he was suffering severely from headache and neuralgia; so instead, in order to compose himself, he meditated upon a cross for an hour and a quarter. the next living object meditation he attempted is described in the diary as follows: 160 normally in these experiments the figure does move more often. 161 normally this is so. to meditate upon the image of d. a. sitting with his hands on his knees like a god.162 spirals were seen moving up him to a great height, and then descending till they expanded to a great size. besides this no other change took place. d. a.'s comments on these remarkable experiments are as follows: the hidden secret is that the the change of size and distance is not in accordance with optical laws. n

s a. pious? a. if he grows large, yes he is very pious. q. is b. a villain? a. if he shrivels, he is a "small" villain, not a man to be afraid of. also of ordinary occult things "e.g" change of face, expressions, etc. there are also further theories regarding the disintegration of man. theories concerning the danger of this process to the meditator and meditatee alike.164 the next practice was to meditate upon the image of d. a. standing. the figure remained in the same place, but altered much like a form reflected in glasses of various curves. the general tendency was to increase slightly, but the most fixed idea was of a figure about 9 feet high but of normal breadth. next, of normal height and of about double normal breadth. d. a.'s comment on this meditation was that the result was not

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

different types. the religious man, the mystic, will centre his attention upon the life within the form, upon god, upon christ, or upon that which embodies for him the ideal. the business man, or the professional man, who, during his hours of work, is one-pointedly centred upon the matter he has on hand, and who keeps his attention fixed upon the particular problem he has to solve, is learning to meditate. later on, when he comes to the more spiritual aspect of meditation, he will find that he has covered the hardest part of the road. the person who is reading a difficult book, and reads with the full force and power of his brain, getting at that which lies behind the written word, may be meditating as much as it is possible for him to meditate at this time. i say this for our encouragemen

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

atter, and to set it in motion, in order to produce results in physical matter, consonant with the clearly defined purpose of the inner god. it is the shining forth of the second aspect of the self, the vishnu, or form-building aspect, which is the prime characteristic of the ego on its own plane. it would be well to ponder on this- 92- initiation, human and solar copyright 1998 lucis trust c. to meditate, and thus arrive at the purpose of the ego. by thus meditating the first aspect comes steadily into greater prominence, and the conscious will of the inner god can make itself felt on the physical plane. the three activities of the aspirant must parallel each other, and it will be noted that the second is the outcome of the first and will manifest as energy on the physical plane. only whe

ry vague and ambiguous information, but it will serve to show that, as in the case of the words, apprehension had to involve two senses, so in the cognition of the secrets the two senses again come into play, and the secret is both heard and appears symbolically to the inner eye. it will now be apparent why so much stress is laid upon the study of symbols, and why students are urged to ponder and meditate upon the cosmic and systemic signs. it prepares them for the grasp and inner retention of the symbols and formulas which embody the knowledge whereby- 97- initiation, human and solar copyright 1998 lucis trust they can eventually work. these formulas are based upon nine symbols which are now recognised: 1. the cross in its varying forms. 2. the lotus. 3. the triangle. 4. the cube. 5. the

se those three bodies of manifestation, under control. thus the solar lord, the inner reality, the son of the father, and the thinker on his own plane becomes the intermediary between that which is of the earth, earthy, and that which finds its home with in the sun. two verses in the christian bible hide something of this idea within themselves, and students in the occident may find it helpful to meditate upon them "the kingdoms of this world are become the kingdom of our lord and of his christ "o lord, our god, other lords beside thee have had dominion over us, but by thee only will we make mention of thy name" the last verse is particularly interesting, as it demonstrates the suppression of the lower sound and creative force by that which is of higher origin. rule 6 the purificatory fire

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

t in due consideration of the above four points in connection with "purpose" in a thought-form, much can be worked out by the student himself. in extending these ideas to a solar logos, many questions of interest arise which are profitable only in so far as they expand the concept, and widen the horizon of the thinker. the logoic purpose is not yet comprehensible to man; it does not profit him to meditate thereon, yet in the formulation of ideas, and their apprehension by thinkers may come the gradual dawning of a day of recognition, and a subsequent co-operation with that divine purpose. let us, therefore, formulate some of these questions, leaving the future to reveal the answer: 1. what may be the purpose of the present incarnation of the solar logos- 336- a treatise on cosmic fire copy

draws rapidly from out of the mental form, with the resulting impulse of the ego to reincarnate almost immediately. when the life of the personality has been full and rich, yet has not reached the stage wherein the personal self can consciously co-operate with the ego, periods of personality nirvana are undergone, their length depending upon the interest of the life, and the ability of the man to meditate upon experience. later, when the ego dominates the personality life, the interest of the man is raised to higher levels, and the nirvana of the soul becomes his goal. he has no interest in devachan. therefore, those upon the path (either the probationary path, or the path of initiation) do not, as a rule, go to devachan, but immediate incarnation becomes the rule in the turning of the whe

o are endeavouring to grasp somewhat the mystery of rebirth and its laws and purpose, and who are confused when considering the mystery of the buddha, and the secret purpose of that mysterious entity, the silent watcher; to those who find the problem of understanding the position of the kumaras and their relation to the planetary logos almost an insuperable one, it might be wise to say: study and meditate upon the difference existing between the lower principles and the higher three; study and meditate upon the place and position of these lower principles in the body of the planetary logos and ponder upon the correspondence between: a. the devachan of the reincarnating jiva. b. the nirvana of the adept. c. the pralaya of a cosmic entity, such as the lord of a chain, the lord of a scheme, a

a gathering in of psychic force, and its storing with those prepared for its reception. their work is analogous to that of the seed-manu, who himself works through a septenate as do these storers of the psychic life-forces. again for such cosmic entities as the planetary logoi periods of meditation transpire, but these concern them on the cosmic planes, and only the effects are felt on this. they meditate in their physical brains, and therefore in substance as does man, but the process is carried on in the etheric brain. this should be pondered on, for it holds the mystery hid. also, the fact that some of these lords of the rays are more proficient in meditation than others, and thus achieve differing results which work out in their schemes, should be carefully borne in mind (d) the future

he heat. thus do the cycles and the elemental lives pass and repass, and their work continues. the forms are set, yet brief their span. they move not, yet they pass. the hour has come for the great awakening. they pass no longer down but mount. this is the interlude for which the lhas in their high place have waited. they may not enter yet the forms prepared, but feel their hour approaching. they meditate anew, and for a minute gaze upon the myriad threefold fires until the fourth responds. the sixty seconds passed in dynamic concentration produce forms of triple kind, three sets of forms, and myriads in the three. the heart of mother contracts, and expands with these sixty fiery breaths. the lines become allied, and cubes are formed, shielding the inner fire. the altar is prepared, and fo

ALICE A BAILEY05 THE LIGHT OF THE SOUL

at soul or conscious principle is identical with that in the human form; identical in its nature though not in its scope of development, or its degree. this is equally true of the great lives or superhuman existences in which man himself "lives and moves and has his being (acts 17: 28) and to whose state of development he aspires. as the aspirant chooses with care the "objects" upon which he will meditate, he through these objects, builds himself a ladder by means of which he arrives eventually at the objectless. as his mind assumes increasingly the meditative attitude of the soul, the brain becomes also increasingly subjugated to the mind as the mind is to the soul. thus is the lower man gradually identified with the spiritual man who is omniscient and omnipresent. this meditative attitud

method sense result 1. concentration upon the tip of the nose. smell. perfumes. 2. concentration upon the root of the tongue. hearing .s ounds. 3. concentration upon the tip of the tongue .t aste .f lames. 4. concentration upon the middle of the tongue. touch. vibration. 5. concentration upon the palate. sight .p ictures, visions. the aspirant must not literalise these things nor seek blindly to meditate, for instance, upon the tip of the tongue. the lesson to be learnt, under the law of analogy, is that the tongue typifies the creative faculty, the third aspect in its five fold nature. the relation of the five senses (as synthesised here in the region of the mouth) to the five rays forming the synthesis governed by the mahachohan (director of the third ray aspect upon our planet, will be

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

l identity towards the realm of the soul and can look out on the soul-realm in a sense corresponding to the way a man can use his eyes to see on the physical plane. 6. he can transmit to the brain, via the controlled mind, that which he sees, and can thus impart knowledge of the self and of its kingdom to the man on the physical plane. this is perfectly concentrated meditation and the power so to meditate is called sanyama in this sutra. it is the attainment of the power of meditation which is the objective of the raja yoga system. through this achievement, the yogi has learnt to differentiate between the object and that which the object veils or hides. he has learnt to pierce through all veils and contact the reality behind. he has achieved a working knowledge of duality. there is yet a h

velopment of control. first there is the overcoming of the mind-impress of excitation. then comes the manifestation of the mind-impress of control. then the perceiving consciousness follows after the moment of control. this is the development of control" perhaps the simplest way to understand this thought is to realize that the man in his physical brain is aware of three factors as he attempts to meditate: 1. he is aware of the object of his meditation. this excites or impresses his mind, and throws into activity the "modifications of the thinking principle" or stimulates the tendency of the mind to create thought-forms, and throws the chitta or mind stuff into shapes corresponding to the object seen. 2. he then becomes aware of the necessity to subdue this tendency and so brings in the ac

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

sroom and interior laboratory where it is possible to ascertain god for himself as the objective of all education. who was it said that the world is not a prison house but a spiritual kindergarten, where millions of bewildered children are trying to spell god? the mind sends us hither and thither in the work of spelling out truth until the day dawns when, exhausted, we retire within ourselves and meditate and then find god- 32- from intellect to intuition copyright 1998 lucis trust as dr. overstreet says "all our enduring quest then gets its explanation and its significance. it is the god operative within ourselves. as, then, we discover the more enduring values, or as we create them, we enact god in our own lives."6(41) again, we might define meditation as the method whereby a man reaches

es, when followed, lead to union with the soul and direct knowledge of divinity. for the majority of those who take up the study of meditation, the stage which should engross their attention for a long time practically to the exclusion of the others is that of concentration, the gaining control of the mental processes. aspiration is presumably present to some degree or there would be no desire to meditate. it should be pointed out, however, that aspiration avails nothing unless it is endorsed by a strong will, a capacity to endure, and patient persistence. i. the stage of concentration. in all schools of advanced or intellectual mysticism, the first and necessary step is the attainment of mind control. meister eckhart, writing in the fourteenth century, tells us that "st. paul reminds us t

on with other incidents, and a study of cause and effect. the "mind-stuff" as the oriental calls it, is swept into activity, and thought-forms are created and mental images built in connection with the presented idea. then, if desired, the clear thinking of the man is impressed upon the brain and so a return activity is instituted. but, in the case of the mystic and of the man who is beginning to meditate, something further is discovered. he finds that the mind, when properly governed and disciplined, is capable of wider and deeper responses; that it can become aware of ideas and concepts which emanate from a deeply spiritual realm and which are communicated by the soul. instead of impressions from the outer daily life recorded on the sensitive receiving-plate of the mind, they may come fo

es pour into the field of experience of the thinker and he must learn to direct them consciously and to work with them, so as to produce the desired result. the fifth factor reminds us that a certain stage of evolutionary development must be reached before true meditation becomes possible; certain work must be done and certain refinements in our instrument made, before a man can safely and wisely meditate. all men are not equipped to meditate with hope of complete success. this need in no way discourage any student. a beginning can always be made and a sound foundation laid. the control of the mental processes can be begun, and brought to a high point of achievement, making it possible for the soul to have an apparatus of thought ready to its use. reacting to the three parts of the meditat

in itself a concentration exercise and brings notable results. whether a man achieves final illumination or not through the practice of concentration and meditation, he will nevertheless have gained much, and greatly enriched his life; his usefulness and power will be enormously increased and his sphere of influence widened. therefore, from a purely mundane point of view, it is useful to learn to meditate. who shall say whether an increased efficiency in living and in service is not just as much a step on the path of spiritual progress as any of the visions of the mystic? the spiritual results of the mental application which our western business world demonstrates may, in the last analysis, be as vital a contribution to the sum-total of spiritual endeavor as any effects which may be noted

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

m of the sutratma or life thread, and (through it) vitalises its triple instrument (mental, emotional and physical) and thus sets up a communication with the brain. through the brain, consciously controlled, the man is galvanised into intelligent activity on the physical plane. the above is a brief analysis of the first rule for magic and i would like to suggest that in the future as the students meditate on the rules that they make such an analysis themselves. if they do this during their consideration of each rule they will approach the whole matter with greater interest and knowledge. they will also save themselves much looking back and reference. it will be seen from a consideration of the above analysis that a very clear summation is given and that the student is started in his study

fears are wrapt in seeming love around their loved ones. yet should each disciple ask himself a most practical question: how many of the torturing hours have been expended on realities and on tangible happenings, and how many on illusory premonitions and on doubts and questionings, based on that which has never happened? i would like to point out to my brothers that they need to do two things: to meditate on truth in daily life, using the concept of truth practised and lived by as their seed thought in meditation; to this end i would suggest that they memorise and use at all times when swept by illusory fears and needless foreboding the following formula or prayer "let reality govern my every thought, and truth be the master of my life- 139- a treatise on white magic copyright 1998 lucis t

ssertion or full manifestation of the divine nature. this, curiously enough, can only occur when the lower spinal centre is aroused, when the energy of the material nature is carried by an act of the will up into heaven, and when therefore the entire- 164- a treatise on white magic copyright 1998 lucis trust nature material, sensitive or psychic, and the existence aspect are unified and realised. meditate upon these words, for they connote the consummation as far as humanity is concerned. the occult aphorism "to will, to know, to dare, and to be silent, has a special significance not hitherto revealed and at which it is only possible for me to hint. those of you who have the inner knowledge will comprehend at once. to will. these words relate to the ultimate achievement, when, by an act of

in the physical vehicle. the cure for this type of discouragement is obvious, is it not? rest and relaxation build anew, and give time for nature to adjust the trouble. the sun too revitalises with prana and this should be considered. after all, sound common sense is the special requirement, and also the realisation that one's work is adjusted to one's capacity, and not to the overwhelming need. meditate on this. another basis for discouragement is the over-development of the concrete mind, which in its turn makes too great a demand upon the emotional nature, and consequently again upon the physical- 197- a treatise on white magic copyright 1998 lucis trust too great a capacity to see all around a subject, too disproportionate a comprehension of the world's need, and too quick an apprehen

or any other form of imposed truth. modes of approach to reality will be recognised and each will be free to choose his own. no discipline will be imposed by these workers upon those who seek to- 243- a treatise on white magic copyright 1998 lucis trust cooperate with them. the ideas of any one person or leader as to how the units in his particular sphere of activity should live and work, should meditate and eat, will be regarded as of no special value. the members of this new group work esoterically with souls, and deal not with the details of the personality lives of the aspirants they seek to inspire. this is a basic rule and will serve to eliminate many worthy aspirants from this group of world servers now in process of forming. the tendency to impose one's own point of view indicates

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

re may be a subsequent wise distribution of force within a chosen area. those who know themselves to be in the rank and file of aspirants, but who possess the persistence which will drive them forward to the goal, need to remember that theirs is the responsibility of adding their quota to the sum total, and that this is done every time they think of the group, correspond with a fellow aspirant or meditate. extend the idea, then, from the student in a group to the group itself, regarding it as a group unit within a larger group. you have there a perfect analogy to the way the great ones work at this time. regard, therefore, all your work as group work, causing effects which are inevitable and contributing to the potency of the group thought form- 13- a treatise on the seven rays- volume i:

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

m those around them, they complain of meeting with no sympathetic response as they attempt to lead the spiritual life, to study, read and think. the reason can usually be found in the fact of their spiritual selfishness. they talk too much about their aspirations, and about themselves. because they fail in their first responsibility, they find no understanding reaction to their demand for time to meditate. it must be recognised that they are meditating. the house must be quiet; they must not be disturbed; no one must break in on them. none of these difficulties would arise if aspirants would remember two things: first, that meditation is a process carried on secretly, silently and regularly in the secret temple of a man's own mind. secondly, that much can be done if people would not talk s

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

rought into the possession of the soul all has to be relinquished. life, for the disciple, becomes then a series of detaching processes, until he has learnt the lesson of renunciation- 65- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust the sequence is, first dispassion, then discrimination, and finally detachment. on these three words must all disciples meditate, if they are ever to reap the fruits of sacrifice "having pervaded the worlds with a fraction of myself, i remain" such is the theme of the soul's endeavor, and such is the spirit which must underlie all creative work. in this thought lies the clue to the symbol of the law of sacrifice a rosy cross with a bird flying over it. this is the loved cross (rose being the colour of affection, wi

ess to work along the indicated lines. they have no guarantee as to the accuracy of claims made regarding the importance of this period, nor have they any personal knowledge of the situation as it is here described. some do not even know that there is a watching hierarchy, but they are consecrated and selfless souls, and as such, belong to the new group of world servers. if they can aspire, pray, meditate and serve, focussing always in unison with all other servers, the salvaging of humanity will go forward with much greater speed than heretofore, and to this call many will respond. for the individual disciple, the significance of this law of magnetic impulse and the corresponding relationships in his own life might also be shown in tabulated form: 1. the world of souls on the higher menta

estroying disciples, and also by a group of enunciating disciples, for these two types of work carry forward their task as a unit. the idea to be dominant in the future is proclaimed in writing and by the voice, by one group. the group of destroyers takes it up, and proceed to break up the old forms of truth so as to make room and way for the new emerging idea. ray ii. servers on this ray ponder, meditate upon and assimilate the new ideas associated with the plan, and by the power of their attractive love, they gather together those who are at that point in their evolution where they can respond to the measure and rhythm of that plan. they can select, and train those who can "carry" the idea deeper into the mass of humanity. we should not forget that the work of the hierarchy at this time

ddhi. the trend to synthesis has finally to be wrought out in the brain consciousness upon the physical plane, under the influence of the monad, but its real expression and man's true response to this urge only become possible after the third initiation. so it is easily to be seen that this treatise is indeed written for the future. we have here received much upon which to ponder, to think and to meditate. let us search for the thread of gold which will lead us, in waking consciousness, into the treasure house of our own souls, and there let us learn to be at-one with all that breathes, to sense the vision for the whole, as far as we can, and to work in unison with god's plan as far as it has been revealed to us by those who know. these ancient rules, or determining factors the essential c

hese three seed thoughts in meditation. the living structure as it expresses ideas, the intricate beauty of the inner relationships within the expressing whole, the circulation of the energy which is working out the divine idea, the points of force and local points of energy which act as power and light stations within that whole all these stand revealed to the man who is permitted, as a soul, to meditate upon such a phrase as inclusive reason. the reason here referred to is that pure intuitional infallible comprehension which grasps cause and effect simultaneously, and sees why and whence and to what end all things are moving. it is not possible for the aspirant to take these words into his meditation and profit greatly thereby, for he will be meditating as an aspiring mind, and not as a

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

which the master can work. the standard of discipleship is consequently as steadily rising. this, in itself, demands a new approach, a wider presentation of truth and the permitting of a greater freedom of action upon the part of the disciple. the time element is also different. in the old days, the master gave his disciple a hint or a point upon- 1- copyright 1998 lucis trust which to ponder and meditate or he might indicate some need for changed habits of thought. then the disciple went away sometimes for years or an entire lifetime and reflected and thought and attempted to alter his attitudes without any particular sense of pressure. today, in our speedier times and when the demand of humanity for help is so outstanding, the hint has given place to explanation and the disciple is trust

to help you in this connection i am giving you a very simple meditation so simple that you may be tempted to doubt its efficacy. i can, however, assure you that if you will follow it carefully for a few months or until i myself suggest a change that you will be surprised at what changes within your consciousness this very simple formula will bring about. keep a pencil and paper beside you as you meditate and note down your thoughts and ideas as they come to you. i am working to key you up for future work. note: there was no real response to the invitation to work in the tibetan's group and though interest was evidenced in the papers, the work undertaken did not go beyond studying them. to f. c. d. january 1933 to my fellow disciple, f.c.d, who works in that loneliness which is so difficul

another six months or a year before he again takes up the earlier work which occupied him. he will have much to do as- 105- discipleship in the new age- volume i copyright 1998 lucis trust your work expands and grows and his moments of crisis will be real, for your work will assume proportions which his cannot during this incarnation. let him work first of all for alignment with his soul and then meditate, for from his own soul, his true counsel must come. your suggestion, secondly, that there should be a centre at x of international usefulness is of real value and can be materialised if you work without haste and keep the conditioning of it in your own hands and in the hands of no one else. meditate much upon it but take no steps until after. in the secret place must your plans be wrought

owed (and the decision can be right) but the eventuating conditions may not be harmoniously adjusted unless there is a subjective freedom from fear, a heart full of love and that loving understanding which is the truest wisdom. the man who is fearless, wise and loving can do anything and the effects will be harmless and good producing. persevere with the meditation upon which you are now engaged. meditate constantly upon the will consecrated to active, loving service. it is the use of the will that is of importance to a disciple, for the rightly directed will is the controller of force and the disciple works in the realm of forces. and, my brother, not only karmically but because the same great master has been our guide, there is work that you and i can do both inwardly and outwardly in th

t: 1. you live with the idea and you constructively embody it. this is being or realisation. 2. the purpose becomes your purpose and your will is, therefore, the will of the plan. towards this higher will, your personal will is steadily directed. 3. this "qualifies" your life in the three worlds and you become potently characterised by the quality of the unfolding plan. upon this quality you must meditate. 4. realisation of the nature, the purpose and the quality of the plan to which it is your purpose to contribute. this conditions the form which your work will take. your task is to work with the law of supply. the demand is already there. your work is to contribute to the success of the new group of world servers and to the spreading of the truth and to do this, as ever, with joy. as the

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

ty-four (or perhaps two) would cover the time given to the master's work; he hides behind the alibi that his home obligations prevent his doing more and does not realise that given tact and loving understanding his home environment can and must be the field in which he triumphs; he forgets that there exist no circumstances in which the spirit of man can be defeated or in which the aspirant cannot meditate, think, talk and prepare the way for the coming of the christ, provided he cares enough and knows the meaning of sacrifice and silence. circumstances and environment offer no true obstacle to the spiritual life. perhaps he hides behind the alibi of poor health and frequently behind that of imaginary ills. he gives so much time to the care of himself that the hours which could be given to

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

t into manifestation. your study of number and of line has given you a rich background of knowledge upon the objective plane a richness in this case dependent upon your own personal reading, mental equipment and knowledge. your capacity to read a "meaning" into a symbol will be dependent also upon the richness of the meaning you ascribe to the events of your daily life, and your ability to really meditate. i would like to make clear to you that there is no set interpretation of any symbol, and that for each human being that symbol whatever it may be will convey unique meaning. a lack of interest in symbols presupposes usually a lack of interest in the due interpretation of life forms and their meaning. also, too much academic interest in symbols may presuppose a tortuous and intricate mind

is first focussed light is not of such a nature that it can do more than reveal. it has no dissipating power, nor can it render existing glamour ineffective. it can only make a man aware in his waking or brain consciousness that glamour holds him. this is related to the stage of concentration in the meditation process. 2. the second stage of the focussing process is produced through the effort to meditate. in the previous stage, the blending of the two material lights was entirely a form process and the aspirant is actuated entirely by his personality forces and expediency. an illustration of this and of its effectiveness can be seen in the man who, from purely selfish motives and through an intense concentration, focusses his mind and brings about the gratification of his desires and the

d. it is this power which eventually produces a black magician. he has developed the capacity to draw upon the light energy of matter itself and to focus it so powerfully and effectively that it becomes a great destructive force. it is this which has given hitler and the six evil men associated with him their power to destroy upon the material plane. but, in the case of the aspirant, the power to meditate upon spiritual reality and to contact the soul offsets the dangers inherent in focussing on and using solely the light of matter; to the lesser light of matter is added the light of the soul and then these two blended lights, or aspects of the one light, are focussed upon the mental plane through the power of the creative imagination. this enables man eventually to dissipate glamour and l

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

ewed in relation to the momentous issues of the present time. keep an attentive ear to the voices which issue forth from the world of spiritual being, and love each other with loyalty and steadfastness. v. the growth of telepathic rapport i would like to point out that the use of words telepathically must be mastered as a preliminary step to the use of sentences and of thoughts. choose a word and meditate upon it, knowing wherefore you have chosen it. study it in the four ways indicated by patanjali*(4) that is- 18- telepathy and the etheric vehicle copyright 1998 lucis trust 1. study its form, study it symbolically, as a word picture. 2. study it from the angle of quality, of beauty, of desire. 3. study its underlying purpose and teaching value, and its mental appeal. 4. study its very be

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

rds freedom from form life as death; but, as evolution proceeds, the consciousness shifts increasingly into awareness of that which is not form and into the realm of that which is transcendent or into the world of the abstract, i.e, into that which is abstracted from form and focussed in itself. this, by the way is a definition of meditation from the angle of goal and achievement. a man can truly meditate when he begins to use the mind, the reflection of the will aspect, and employs it in its three aspects: as initiating his entrance into the world of souls, as conditioning his personality life and as enforcing and eventually bringing about a full expression of soul purpose. this results in the complete overcoming of death. i am bringing this whole concept down into terms of the microcosm

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

tack. he was an old pupil of h.p.b. and his writings are to be found in the earlier magazines and i am very proud that he stood behind me in those earlier days. in 1921 we formed a small meditation group of five men and my husband and myself who used to meet every tuesday afternoon after business hours to talk about the things that mattered, to discuss the plan of the masters of the wisdom and to meditate for awhile on our part in it. this group met steadily from the summer of 1922 until the summer of 1923. in the meantime i was continuing to write for the tibetan and "initiation human& solar "letters on occult meditation" and "the consciousness of the atom" had been printed. people are apt to assume that if you write a book on such a technical subject as meditation that you know all about

l the summer of 1923. in the meantime i was continuing to write for the tibetan and "initiation human& solar "letters on occult meditation" and "the consciousness of the atom" had been printed. people are apt to assume that if you write a book on such a technical subject as meditation that you know all about it. i began to get letters from all over the world from people asking me to teach them to meditate or to put them in touch with the masters of the wisdom. the latter request always amused me. i'm not one of those occult teachers who claims to know exactly what the master wants done or to have the right to introduce the curious and the dumb to the- 108- the unfinished autobiography copyright 1998 lucis trust masters. the masters are not contacted that way. they are not the prey of the c

h the vitality of the human being, his emotional nature and the mind. the belief in the masters was a closely guarded secret; now they are discussed from public platforms in all our great cities. the way of meditation and its techniques were closely guarded subjects and the public was taught that such teachings were dangerous; today, this idea is exploded and scores of people throughout the world meditate, make alignment and arrive at soul contact and knowledge. the truth has also been veiled and hidden by a vast body of secondary teaching which has sidetracked the interest of the enquirer, and engrossed his attention through the importance attached to phenomena. posture, the use of ancient formulas, words and mantrams, breathing exercises, mysterious hints as to the raising of the kundali

through all the work of the arcane school is the theme of service. service to one's fellowmen is the hallmark of a disciple and the key also which opens for him the door of initiation. therefore, all who enter the school and face the new cycle of training find us saying to them: study, think and prove to yourself and to us that you have grasped the teaching by writing your study papers; learn to meditate and so make a contact with your true spiritual self, the soul, and make service the expression of what you know. these three things should be your main spiritual pre-occupation during the time spent in the earlier degrees. you will find that, as each year slips away, your grasp of the way into the hierarchy grows steadily and your entire life will be taking on fuller and richer meaning. i

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

f intensest meditation of our planetary logos comes around at the full moon period each month; just as you have your daily meditation so he in his high place, has his cyclic point of contact. this produces the pouring in of radiance and the entering in of energy both subjective and objective. for all true students, therefore, their work on the mental plane is facilitated; they are enabled then to meditate more successfully and to attain realisation with greater ease. they definitely share in the achievement of the lord of shamballa. the moon, as you know, is a shell, an ancient form through which the planetary logos at one time sought expression. it is slowly disintegrating physically but not astrally as yet, and is therefore still closely linked with the astral body of the planetary logos

u the scientific definition (which you can discover in any good textbook on light, colour or sound, i am doing work that you can do yourself, and for that i have no time. in my books are- 220- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust several definitions of vibration, either by inference or defined, and these you might search for, and upon them you might meditate. if i elucidated for you here the relation between the self and the not-self, between awareness, that which is aware, and that of which it is aware, i am covering ground which a careful study of the gita would aid you in comprehending. let simplicity be your guide and one-pointed love your major objective. choose a field of service which has its definite limits (for all disciples are limi

a higher point of view, fire. the entire technique, procedure, and formulas will have to be discovered, subjected to experiment and the results noted before the true spiritual healing can take place; by the time this investigation has been completed, it will be a safer matter than it is today. in the meantime, much good can be accomplished and a great deal learnt if those interested read, study, meditate, carefully experiment, and thus gradually build up this much needed science as a co-partner in the medical science of modern times. let us now consider law ix. in law ix and rule six we shall be dealing with such basic fundamentals that our problem will be to formulate the teaching in such a concise manner that vast themes may be briefly handled, and at the same time appear clear and simp

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

nt, thereby arriving at the recognition, and in some cases the contact, with the spiritual triplicity, which is that which "hovers over the square and radiates the energy of light into this waiting field of active thought" you will note that the entire process is therefore kept in the realm of the non-material and that the physical brain is not, at this stage, at all involved. you, as you seek to meditate, are thinking on planes of mental perception; you are focussed there, and the brain is held throughout this period in a state of waiting and attentive quiescence. the disciple has as oft i have told you to master the process of carrying on a dual thinking process, wherein he is preserving a continuity of mental impression and a constant activity connected with daily living and service. th

xpression of the freewill of the subject, choosing and recognising its relationships and adhering thereto. in the spiritual sense, the motivation will be loving responsibility; in the personality sense, it will be sentient emotion. as an aid to your concentration and receptivity, i will give you twelve words which will be the theme for twelve months' work, and which could as you gain the power to meditate, relate, receive and transmit provide the seed thoughts for twelve years' work instead of twelve months. words are living things, possessing form, soul and spirit or life; this you should ever bear in mind as you use them to open the door to a month's realisation and inspiration, plus the consequent service. here are twelve words. use one each month in your daily meditation. 1. recipient

123- discipleship in the new age- volume ii copyright 1998 lucis trust affirmation. 4. the stage of meditation. this is concerned with the four stanzas of the new invocation. i am going to leave you free to consider this invocation in your own way and to approach this most important and significant mantram from the highest possible point of your individual intuitive perception. i would ask you to meditate on what appear to you to be the planetary implications, but would also remind you to consider the individual parallels. all that is invoked on behalf of humanity is also susceptible of interpretation in a personal sense, regarding the personality as the microcosm of the macrocosm and as the field for the circulation of light and love, for the expression of the christ life and of the sacri

r instance, the turning of planetary vegetable life towards the sun as its dominant source of life. in its intermediate form, it is that which reveals to the aspirant and to the hierarchy the heart of the sun, and in its highest form it is the mode of contact which relates the highest beings on our planet to the central spiritual sun. in every case, i would like to point out that this capacity to meditate (the spiritual expression of the mental processes) focusses itself in certain group formations which it would profit us briefly to consider. it might be said that, intermediate between the great planetary centres, a group of those who can meditate creatively can be found; they are chosen out of each of the larger centres and from among those who are already accustomed to meditation. i wou

ristian thinker. i refer to all who in quiet reflection, focussed appeal and with a true background of knowledge are able to "think through" into a higher state of consciousness than the one of which they are normally aware; in that higher state they arrive at those intuitional and spiritual "discoveries" which can produce the seed of a new creation, or which can open up (for those unable thus to meditate) a new field of possible awareness. the motive of all such group- 141- discipleship in the new age- volume ii copyright 1998 lucis trust meditation must be selfless service; the keynote of all such groups is creativity; they are all of them demonstrations of the perfected third aspect of active intelligence, plus other developing aspects; all of them are in direct relation or alignment wi

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

the students in esoteric schools settle down to steady, quiet, unemotional work. let them refrain from prolonged hours of study and of meditation. their bodies are as yet incapable of the requisite tension, and they only damage themselves. let them lead normal busy lives, remembering in the press of daily duties and service who they are essentially and what are their goal and objectives. let them meditate regularly every morning, beginning with a period of fifteen minutes and never exceeding forty minutes. let them forget themselves in service, and let them not concentrate their interest upon their own psychic development. let them train their minds with a normal measure of study and learn to think intelligently, so that their minds can balance their emotions and enable them to interpret c

oison or produce misunderstanding, and which does no action which could hurt the least of his brethren this is the main virtue which will enable the esoteric student to tread with safety the difficult path of development. where the emphasis is laid upon service to one's fellowmen and the trend of the life force is outward to the world, then there is freedom from danger and the aspirant can safely meditate and aspire and work. his motive is pure, and he is seeking to decentralise his personality and shift the focus of his attention away from himself to the group. thus the life of the soul can pour through him, and express itself as love to all beings. he knows himself to be a part of a whole and the life of that whole can flow through him consciously, leading him to a realisation of brother

our (or perhaps two) would cover the time given to the master's work; he hides behind the alibi that his home obligations prevent his doing more, and he does not realise that given tact and loving understanding his home environment can and must be the field in which he triumphs; he forgets that there exist no circumstances in which the spirit of man can be defeated or in which the aspirant cannot meditate, think, talk and prepare the way for the coming of the christ, provided he cares enough and knows the meaning of sacrifice and silence. circumstances and environment offer no true obstacle to the spiritual life. perhaps he hides behind the alibi of poor health, and frequently behind that of imaginary ills. he gives so much time to the care of himself that the hours which could be given to

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

in the group ring-pass-not; still others are of a more mundane nature and govern the daily life and relationships of the disciple with personalities and with the affairs of civilised living and physical- 139- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust plane events. these are only indications of what i mean, but will suffice to show (if you duly meditate) a little of what is meant by the silence of the initiate. within the permitted levels of contact, speech is free and unimpeded; outside those levels, no indication is given that the other spheres of thought activity, with their conditioning speech, even exist. such is the silence of the initiated disciple. we have therefore considered briefly but suggestively four qualities which a group

ALICE BAILEY THE LABOURS OF HERCULES

irement, to possess those characteristics which automatically put us into the group of world servers? you will never get there by talking about it, or by theoretical appreciation of the problem. you will get there by doing the next thing correctly. that sounds very uninteresting, but whatever is your duty, do it. cultivate the right inner attitude and be wide open to all your fellow men. learn to meditate, and really learn to meditate. i am not [204] talking of- 117- the labours of hercules entering into the silence, of sitting down and having a blissful and peaceful time emoting, hoping that you will get up feeling better. meditation when rightly carried forward is hard mental work for it means orienting the mind to the soul, and you cannot do it. it means that when you have learned to fo

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

ese qualities is to be utilized by those who have the power to invoke and control tsiu marpo and other protector deities for their own pragmatic concerns and those of lay sponsorship. 144 see appendix c for the full textual translation from which this examination draws. 93 the grand ritual process of the warlord s tantra begins with the preliminary practice of deity yoga, where the performer must meditate on the ma..ala of tamdrin. here again, we see the ma..ala playing a crucial role in ritual. indeed, the structure of the ritual is similar to the structure of the ma..ala. the ritual performer works inward toward a central moment of power surrounded by concentric layers of protection, akin to the moving inward toward the central figure of power of the ma..ala. in keeping with the royal st

BLAVATSKY H P ANTHROPOGENESIS

as the astronomical and cosmic emblem of the two contrasted lights, and the two serpents of the gnostics, the good and the evil one; they also know that, when generalised, the conclusions of both science and theology present two most ridiculous extremes. for, when the former tells us that it is sufficient to trace the legends of the serpents to their primal source, the astrological legend, and to meditate seriously on the sun, conqueror of python, and the celestial virgin in the zodiac forcing back the devouring dragon, if we would have the key of all the subsequent religious dogmas; it is easy to perceive that, instead of[[vol. 2, page] 209 cobras as symbols. generalising, the author simply has his eye on christian religion and revelation. we call this one extreme. the other we see in thi

the law (see the gatha in yasna xliv. now the mobed and the parsi keep their eye on the baresma during the sacrifice, the divine twig off ormazd's "tree" having been transformed into a bunch of metallic rods; and wonder why neither the amesha-spentas, nor "the high and beautiful golden haomas, nor even their vohu- mano (good thoughts, nor their rata (sacrificial offering" help them much. let them meditate on the "tree of wisdom" and study, assimilating one by one, the fruits thereof. the way to the tree of eternal life, the white homa, the gaokerena, is through one end of the earth to the other; and haoma is in heaven as it is on earth. but to become once more a priest of it, and a healer, man must heal himself before he can heal others. this proves once more that the so-called "myths" in

s early significance (now an initiate, when the beams of the morning sun (osiris) strike the crown of his head (his entranced body being placed on its wooden tau so as to receive the rays. then appeared the hierophants-initiators, and the sacramental words were pronounced, ostensibly, to the sun-osiris, addressed in reality to the spirit sun within, enlightening the newly-born man. let the reader meditate on the connection of the sun with the cross in both its generative and spiritually regenerative capacities- from the highest antiquity. let him examine the tomb of bait-oxly, in the reign of ramses ii, where he will find the crosses in every shape and position. so again, on the throne of that sovereign, and finally on a fragment from the hall of the ancestors of totmes iii, preserved in t

ty of the trinosophists (those who study three sciences; an improvement upon the ordinary three masonic degrees, given to those who study nothing except eating and drinking at the meetings of their lodges "the first line of the triangle offered to the apprentice for study" writes the founder "is the mineral kingdom, symbolized by tubalc (tubal-cain. the second side on which the 'companion' has to meditate, is the vegetable kingdom, symbolized by schibb[[diagram (schibboleth. in this kingdom begins the generation of the bodies. this is why the letter g is presented radiant before the eyes of the adept. the third side is left to the master mason, who has to complete his education by the study of the animal kingdom. it is symbolized by maoben[[diagram (sun of putrefaction" etc, etc. the first

BLUE EQUINOX

lical of that great death: as it is written .kill thyself: and again .die daily. and the second of these lesser modes is the practice of the mental apprehension and analysis of ideas, mainly as i have already taught you, but with especial empahsis in choice of the equinox 118 things naturally repulsive, in particular death itself, and its phenomena ancillary. thus the buddha bade his disciples to meditate upon ten impurities, that is, upon ten cases of death or decomposition, so that the aspirant, identifying himself with his own corpse in all these imagined forms, might lose the natural horror, loathing, fear or disgust which he might have had for them. know this, that every idea of every sort becomes unreal, phantastic, and most manifest illusion, if it be subjected to persistent investi

retation agaph, but also that of a word unknown to you unless you be neophyte of our holy order of the a.a. which word representeth in itself the arsing of the speech from the silence, and the return thereunto in the end. the equinox 122 now the number 93 is thrice 31, which is in hebrew la, that is to say not, and so it denieth extension in the three dimensions of space. also i would have you to meditate closely upon the name nu that is 56, which we are told to divide, add, multiply, and understand. by division cometh forth 0.12, as if it were written nuith! hadith! ra-hoor- khuith! before the dyad. by addition ariseth eleven, the number of true magick: and by multiplication three hundred, the number of the holy spirit or fire, the letter shin, wherein all things are consumed utterly. wit

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

o twelve inch wide length of material in the form of a circle, with the ritual circle marked on it. this can also be taken up and laid down when needed. the advantage is that it is far less bulky than a complete carpet and so much easier to store. figure 4.1a figure 4.1b "now is the temple erected. i shall not leave it but with good reason. so be it" sit or kneel before the altar, head bowed, and meditate for a few minutes on the god and the goddess, the craft and what the old religion means to you. then stand and lift both hands high above the altar and say "lord and lady hear me now! i am here a simple pagan holding thee in honor. far have i journeyed and long have i searched, seeking that which i desire above all things. i am of the trees and of the fields. i am of the woods and of the

heart. then, also, touch the oil to your genitals, right breast (nipple, left breast, and then genitals again (this last forms the sacred triangle, symbolizing the drawing of power up from the root of that power. say "as a sign of my rebirth i take unto myself a new name. henceforth i shall be known as.(name, for my life within the craft. so mote it be" now sit comfortably and, with eyes closed, meditate on what the craft means to you. it may well be that, at this time, you will receive some indication that you are indeed in touch with the gods. but whether you do or not, just let your feelings for them, and for the old religion, flow from your body. luxuriate in the feeling of "coming home; of having finally become one with the old religion. when you have finished meditating, if you feel

suggest that a period close to the hour of your birth is best. certainly astrological influences cannot be totally discounted. however, the slight advantage of attuning to the stars can be more than offset by the negative influences such as noisy neighbors or scheduling conflicts with other required activites. so choose the time that is most convenient for you. the important thing is that you do meditate and that you consistently meditate. so, whatever time you choose, stick to that same time every day. persistence to succeed and remain successful in meditation, you must meditate consistently. some recommend fifteen to twenty minutes, twice a day. i feel that one fifteen minute period is sufficient as a minimum. but be consistent in the time of day and the length of time devoted each day

ld, constantly demanding attention. once it begins to become disciplined you will begin to notice positive results.you may not have dramatic, earth-shaking experiences, but you will begin to notice a deepening of intuition. you will begin to "know" things that you have not known before. this is proof that your meditation is working and the power of the kundalini is waking. when you first begin to meditate you will find it difficult to sit still for more than a few minutes at a time. your mind wants to wander, your body wants to fidget and may even develop a great itch demanding to be scratched! it will take a little time but you will discover that you are the master of your body and mind. ignore the itch. tell your conscious mind to sit down and shut up! you are very busy with more importa

proceed down through the body: cranial area, eyes, back of the group meditation can bring enormous satisfaction. the interaction of each person's vibrations work in a complementary manner resulting in tremendous psychic achievement. when meditating alone you may, once in a while, experience an 'off' day. this is never the case with group meditation. in fact, for this reason, many people will only meditate with a group. in group meditation .the group should seat themselves in a circle and should go through their breathing and light exercises in their own time. at the completion, by everyone, of the chakra color-reinforcement, the white electric light should be extinguished, or blinds drawn, and the circle should then be illuminated by a blue light. in the group in which i work, we use a wes

CASE PAUL F THE BOOK OF TOKENS

me as the essence, as the idea, and as the interior nature. because of this the wise come easily to me by many paths, yet in truth these different roads are but a single way. if thou canst penetrate into the nature of the simplest thing, there thou shalt find me. this is the key to the mystery of the sacred letters. fix thy mind on the object set before thee by any letter, and hold thy thought to meditate thereon. then shall the inner nature of that object be made known to thee, and by this means shalt thou draw nigh to some aspect of my being. 2 consider then the secret meaning of the letter heh. for even as i am the essence, and idea, and interior nature of every ox, of every house, of every camel, and of every door [51] t h e book of t o k e n s so am i also the essence, and idea, and i

ject be made known to thee, and by this means shalt thou draw nigh to some aspect of my being. 2 consider then the secret meaning of the letter heh. for even as i am the essence, and idea, and interior nature of every ox, of every house, of every camel, and of every door [51] t h e book of t o k e n s so am i also the essence, and idea, and interior nature of every window. if thou set thy mind to meditate upon the interior nature of a window, thou shalt readily perceive that every window hath somewhat the nature of a door, inasmuch as it is an opening in the wall of a house. 3 the house is kether, the crown of primal will, and the door is binah, the gate of understanding, and as the thought of the door is from the building of the house, so is the thought of the window from the fashioning o

owes its existence to the creator's perpetual self-recognition. nature is thus the result of spirit's meditation upon the powers of its own being. the universe is thought into existence, and is maintained in existence by thought. upon this foundation rests the whole structure of practical occultism, and from this doctrine you may understand the importance of meditation "whenever aspirants really meditate they are sharing in the exercise of the divine power that created everything. thus one of the tests whereby a student may know whether or not he has really succeeded in meditation is this: let him find out whether or not what he has been doing takes form in the production of something better than he had before he began to meditate" students of tarot will be interested in this comment on t

CHAOS MAGICK AND LUCIFERISM

ch one of the female magicians would be laying. it begins with the priest of thanatos invoking: now listen to the voice of thanatos known to men as the face of death, whom they worship with howling and shattering teeth. all the while a funerary drum beats and calls forth the dead. soon, the congregation throws human bones and grave soil within the coffin, which is soon closed. the celebrants then meditate on among other things, their own death, and understanding that physical death is a natural function of life. babalon emerges then from the coffin and then announces herself incarnate. this sigil of babalon would be between the priestess breasts, being revealed when she tears the grave shroud off. babalon will now take a human skull bowl filled with blood and chant the dedication to her ma

COLLIER IRENE CHINESE MYTHOLOGY

e to monkey to test his worthiness to rule heaven? a: the buddha told monkey that if he could jump across his palm, monkey could rule in heaven. q: what did the buddha do with monkey when he failed to jump across his palm, and why? a: the buddha sealed monkey inside a stone box and left him high on a mountaintop for five hundred years. he did this to teach monkey humility, and to give him time to meditate on his goals and priorities. q: why didn t the buddha simply give his scriptures to the people of china? a: he wanted the emperor and the people to earn them, so that they would appreciate the knowledge the scriptures contained. q: what plan did kuan yin propose to the buddha? a: she would walk the route first between the buddha's home in india and the chinese emperor s palace, and make a

COSIMANO CHARLES ELEMENTARY PSIONICS

ating energy, and 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

h it. now, very slowly, move your hand across the leaf. the leaf will move, following your hand. that was your etheric body again, this time moving against the etheric body of the plant. but you are going to do more than that. you are going to learn how to control your own etheric body so that it can effectively extend itself to touch other people at a distance. as you sit in your chair, begin to meditate as you always do. when you feel yourself relaxed, close your eyes and try to see yourself. sometimes it helps to sit before a mirror when you begin until you get the visualized image down. remember that visualization takes time to learn and you may find that you have more difficulty with this than with you did with the previous exercises. do not, however, let yourself become discouraged b

o have, but you don't want to micromanage it. the more detail you put into a desire, the more you limit the possibility of it coming true and while it still may, it may take some time. so once you have made out a short, very broad list of the type of partner you are looking for, and please try to leave the word "rich" out of it, because that complicates matters terribly, you sit down and begin to meditate. visualize first your physical body and then add the etheric layer to it, feeling it glowing and growing around you. visualize light coming into it and making it glow terribly bright, so bright that if the lights were turned out you would glow in the dark and people would start talking to you in ukrainian. now comes the interesting part. see the energy radiating back into the universe. af

results. use your skill at meditation to examine the energy flow in your body. now i know that sounds a bit scary, because you have never done it before, but it is not as hard as it sounds and once you know how to do it, you never forget. it's sort of like riding a bicycle. you fall off a lot and then one day you are riding in and out of traffic giving heart failure to the parental units. as you meditate, see your etheric body. now look around your body in your mind and try to see the emitting points and the ones that are stronger or weaker. you will want to balance this, so visualize energy going into the weaker points, bringing them up to the same strength as the stronger ones. repeat this exercise for at least one week before trying to put this energy to use. take an object, the old, r

ngs which you possess that you would count as wealth. every time you do that, you will program your mind to think in terms of being rich. remember: wealth attracts wealth. success attracts success. the reason people get rich is because they think that way. okay, that takes care of the first step. as soon as you notice your attitude changing, and believe me, you will notice it, you should begin to meditate on the subject of wealth. in the course of your meditation, imagine yourself in possession of all the material things you want, the good car, the big house. this act of imagining is very important because it creates the thought-form in your own mind which will ultimately bring those things to you and transforms money from an abstract concept to a concrete reality. you should avoid the mis

DAVIDSON DAN SHAPE POWER

e into magnetic and electrical forces as shown in figure 5.4-1. this effect operates with a range of angles. more research is needed to determine if there are optimum angles. there is a large amount of research required to define all the parameters of power generation with converging lines. 5.5 shape power, sacred geometry, and consciousness the students in the ancient greek mystery schools would meditate on the various platonic solids. they believed that meditation on these geometric figures would elevate their consciousness. the yogis believe aspects of the sacred geometries will become known as we get deeper into an understanding of nature and the universe. what is now sacred geometry will, in the future, become known laws of physics. this may seem to be a profane view, howevor, the met

DEMONIC BIBLE

nvoke lucifer every night. all of 5th lunar month: invoke belial every night. all of 6th lunar month: invoke leviatan every night. etc. nightly ritual 1. dress for ritual and make any preliminary preparations. 2. enter ritual chamber; shut out all outside light sources. 3. light candle(s. 4. light incense; place incense in incense burner. 5. wait a few minutes; allow the incense to fill the room; meditate upon intent of ritual. 6. recite any preliminary statements("i have crossed the gates of hell. etc. 7. recite incantation three or more times; until satisfied that the alignment has been formed. 8. drink from chalice as a sign of communion with the forces of darkness. 9. extinguish candles; allow light to once again enter the ritual chamber. in the performance of these rites you shall set

icipant is motivated by objectives other than the ritual, the energy raised will be directed elsewhere. initiatory style ritual 1. dress for ritual and make any preliminary preparations. 2. enter ritual chamber; shut out all outside light sources. 3. celebrant lights candle(s. 4. celebrant lights incense; places incense in incense burner. 5. wait a few minutes; allow the incense to fill the room; meditate upon intent of ritual. 6. celebrant recites any preliminary statements( i have crossed the gates of hell) 7. initiate recites any preliminary statements. 8. initiate recites incantation three or more times. 9. celebrant and initiate recite incantation together three or more times. 10. both drink from chalice as a sign of communion with the forces of darkness. 11. the initiate gives hersel

shes candles; allows light to once again enter the ritual chamber. cooperative style ritual 1. dress for ritual and make any preliminary preparations. 2. enter ritual chamber; shut out all outside light sources. 3. either celebrant or partner lights candle(s. 4. either celebrant or partner lights incense; places incense in incense burner. 5. wait a few minutes; allow the incense to fill the room; meditate upon intent of ritual. 6. celebrant recites any preliminary statements( i have become the devil incarnate) 7. partner recites any preliminary statements( i am the goddess of darkness) 8. celebrant and initiate recite incantation together three or more times. 9. both drink from chalice as a sign of communion with the forces of darkness. 10. celebrant and partner come together in sexual uni

DION FORTUNE MYSTICAL QABALA

hich are known to us as the old testament; the talmud, or [page 4] collection of learned commentaries thereon; and the qabalah, or mystical interpretation thereof. of these three the ancient rabbis say that the first is the body of the tradition, the second its rational soul, and the third its immortal spirit. ignorant men may with profit read the first; learned men study the second; but the wise meditate upon the third. it is a strange thing that christian exegesis has never sought the keys to the old testament in the qabalah. 12. in our lord's day there were three schools of religious thought in palestine: the pharisees and the sadducees, of whom we read so frequently in the gospels; and the essenes, who are never referred to. esoteric tradition avers that the boy jesus ben joseph, when

dequate impression. mystics have used every imaginable simile in the endeavour to convey their impressions; philosophers have lost themselves in a maze of words; and all to no purpose so far as the unilluminated soul is concerned. the qabalists, however) use another method. they do not try to explain to the mind that which the mind is not equipped to deal with; they give it a series of symbols to meditate upon, and these enable it to build the stairway of realisation step by step and to climb where it cannot fly. the mind can no more grasp transcendent philosophy than the eye can see music. 2. the tree of life, as cannot too often be emphasised, is not so much a system as a method; those who formulated it realised the important truth that in order to obtain clarity of vision one must circu

ted. these aspects, as it were, having been crystallised out in the previous stages, are no longer in solution in the outfiowing stream of manifestation which ever proceedeth from the unmanifest through the channel of kether. when therefore we want to find the essential nature, the basis of manifestation, of a particular type of existence, we get it in the sephirah to which it corresponds when we meditate upon that sephirah in its primal form; for there are four forms, or wor]ds, under which the qabalists conceive of the tree, and these we will consider in due course. they are only referred to now in order that the student may have enough background to see his picture in perspective. 13. the student will find it very helpful to refer to the chapters in the ancient wisdom, by annie besant

to turn the wanderer back. secondly, if one should succeed in forcing one's way past the guardian, one still has no means of counterchecking the vision or knowing whether one is on or off the path, and there are plenty of beings in the lower sphere who are only too ready to take advantage of presumptuous ignorance. 19. these considerations, however, need in no way discourage anyone who wishes to meditate upon the paths and spheres in the manner i have described; and in the course of his meditations he may so enter into the spirit of the path that its guardian shall come to know him and make him welcome. he will then literally have initiated himself, and no one can deny his right to be there. 20. the tree, considered from the initiatory standpoint, is the link between the microcosm, which

both are binah symbols. 51. the idea of the outer robe of concealment clearly suggests matter; and the shrouding herein of the inner robe of glory of the life-principle. how clearly do these two ideas, taken together, convey to us the concept of the body ensouled by the spirit; its inner robe of spiritual glory concealed from all eyes by the outer covering of dense matter. again and again, as we meditate upon these mysteries, do we find illumination from the apparently fortuitous collection of symbols assigned to each sephirah. we have seen already in our study that no symbol stands alone, and that any penetration on the part of the intuition and the imagination serves to reveal long lines of interlacing connections between them. 52. the four threes of the tarot pack are the cards assigne

DION FORTUNE PSYCHIC SELF DEFENSE

the circle in which both miss y. and mr. x. moved there was another, and prominent figure, whom we will call mr. z, who had a reputation for a knowledge of magic. mr. x. told miss y. that he had read the records of her past lives, and that there was a karmic tie between herself and mr. z, and that she could help him in his work by pouring out upon him her love and magnetism. she was instructed to meditate upon mr. z. every night as she lay in bed, until she fell asleep. this poor girl, lonely and unsuspicious, gave herself up unreservedly to this task. presently, however, she began to grow uneasy. her common sense asserted itself, for she found the meditations she was required to perform were having a very disturbing effect upon her; but mr. x. allayed her fears and recalled her to her all

up before his astral vision the image of the form he intends to destroy. he sees it clearly in all its details and seeks to divine its nature, whether it is a vehicle for malice or lust, or vampiric action: these are the three most common, and it can almost certainly be assigned to one or other of these classes. having discerned the type of the force with which he has to deal, he then proceeds to meditate upon its opposite, concentrating upon purity and selflessness if the force be lust; compassion and love, if it be malice; and upon god as the creator and sustainer of all life if it be vampiric. he continues this meditation until he feels himself suffused with the quality upon which he is meditating; until he feels himself so imbued with purity and selflessness that lust causes him to fee

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

, secaucus, n.j: university books, 1974. the aetherius society founded by sir george king (1919.1997, a british occultist and flying saucer contactee from the west country, whose mother had formerly run a healing sanctuary. he was in his apartment one morning in march 1954 when a voice informed him: prepare yourself. you are to become the voice of interplanetary parliament. it was king s habit to meditate daily, and while so engaged several days later, he was visited by an indian yoga master who informed him of his mission: the cosmic intelligences had selected him as their primary terrestrial channel. king began to communicate with an entity named aetherius, a venusian who was one of the cosmic masters of the interplanetary parliament located on saturn (jesus christ is also considered a p

to ananda marga are instructed in the path of bliss by a teacher (guru. included in the instructions are the traditional yogic disciplines of yama and niyama, the do s and don ts of yoga. the disciple is admonished to abstain from violence, falsehood, theft, incontinence, and acquisitiveness, and to follow a path of purity, contentment, austerities, study, and dedicated activity. they are told to meditate twice daily and work toward bringing all to the path of perfection. social service is also emphasized. both ananda marga and the proutist party developed through the 1960s. in 1967 and 1969 the proutists ran candidates for office in india. then in 1971 sarkar was accused by a former follower of conspiracy to murder, and he was arrested and left in jail awaiting trail. in the meantime, pri

ia of occultism& parapsychology. 5th ed. 84 of the new age savior was also encouraged by the repeating of the great invocation. bailey taught that certain moments of the year are especially fruitful times for spiritual work because an abundance of spiritual energy is available. such a time is the monthly period of the full moon, when members of the school gather on the evening of the full moon to meditate and transmit energy. on three full moon dates the great festivals easter, wesak, and goodwill take place. the festival of easter does not follow either of the christian calendars, but is celebrated on the full moon in april as the time of the most active forces for the restoration of the christ. in may, wesak is the time when the buddha s forces are available. in june, at the full moon, t

bservances. it was not, as generally supposed, a reversed christianity or judaism, though it departed radically from orthodox christianity; nor did it partake of the profanation of religious ritual. it was in effect an attempt to derive power from god for the successful control of evil spirits. even in the grimoires and keys of black magic, the operator was constantly reminded that he or she must meditate continually on the undertaking at hand and center every hope in the infinite goodness of the great adonai. the god invoked in black magic was not satan but the jehovah of the jews and the trinity of the christians. the foundation of practical magic was the belief in the power of divine words to compel the obedience of all spirits to those who could pronounce them. such words and names wer

of the spirit world, and they, with suitable prayers, were used in all magical ceremonies. again it was thought that it was easier to control evil spirits than to enlist the sympathies of angels. he who would gain such power over demons was exhorted in the magical texts to observe continence and abstinence, to disrobe as seldom and sleep as little as possible during the period of preparation, to meditate continually on the magical work, and center all hopes on god. the fast should be most austere, and human society must be avoided as much as possible. the concluding days of the fast should be additionally strict. sustenance being reduced to bread (then a substantive food) and water. daily ablutions in water, which had been previously exorcised according to the ritual, were necessary; thes

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

he eyes. should nothing result, the same experiment must be renewed in the following year, and if necessary a third time, when it is certain that the desired apparition will be obtained, and the longer it has been delayed the more realistic and striking it will be. evocations of knowledge and intelligence are performed with more solemn ceremonies. if concerned with a celebrated personage, we must meditate for twenty-one days upon his life and writings, form an idea of his appearance, converse with him mentally, and imagine his answers. we must carry his portrait, or at least his name, about us; follow a vegetable diet for twenty-one days, and a severe fast during the last seven. we must next construct the magical oratory [this oratory must be invariably darkened. if, however, the proposed

the original new age organizations in the united states, was founded by new age channel anita afton (b. 1922. better known as illiana, she regularly channeled messages for more than 25 years. as a young seeker, illiana, a unitarian, became interested in the teachings of paramahansa yogananda. she affiliated with the self- realization fellowship and began the practice of kriya yoga. she learned to meditate and became aware of her past lives in india. in 1965 she received her first channeled messages. her early messages came from entities identifying themselves as residents of the planet jamel. within a few years she experienced what she described as a lifting of her own consciousness and since then the i am that i am has been the only voice speaking through her. after she founded new age te

raction with him in her international best-seller out on a limb (1983. born in 1953, ryerson s childhood consisted of a number of psychic experiences, which he came to understand during his teen years in light of his study of occult literature. he joined a study group sponsored by the association of research and enlightenment (are, through which he studied the edgar cayce materials and learned to meditate. one evening, during a meeting of his are study group, ryerson slipped into a trance, and a voice claiming to be a spirit guide, john, began to speak through him. the study group members became fascinated with john and with ryerson s channeling and began to tape the sessions. john identified himself as the biblical apostle john and said that he had returned to assist people in the transfo

nyasin (renunciate or wandering monk) and became his guru until about 1840. shivapuri baba decided to leave a worldly life in 1844, at age 18. after making a will leaving his rights of succession in his father s property to his sister, he joined his grandfather in the forest of the upper deccan, near the banks of the river narbada. the grandfather insisted that after his own death, the boy should meditate until he obtained god-realization, then make a pilgrimage on foot not only through india, but also around the world, and he set aside money for this purpose. after the death of his grandfather, the young man received initiation as a sannyasin and took the name of govindananda bharati. he then retreated to the narbada forest and spent 25 years in absolute seclusion. during this period he w

d his teaching was often manifested obliquely in the collective unconscious of the ashram itself. the key to someone s problem might come from a casual remark from a stranger or the events of the day. one of the quaint but practical mottoes of the swami was, do it now! in the same succinct manner, he condensed all religious teachings of various creeds to the simple formula, serve.love.give.purify.meditate.realise. be good. do good.be kind.be compassionate. inquire who am i .know the self, and be free! many swamis now well known in the western world were disciples of swami sivananda or were influenced by his teachings. these include swami vishnudevananda (famous teacher of hatha yoga, swami venkateshananda, swami hridayananda (a woman, formerly an eye surgeon, swami satchidananda (founder o

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

h in the 1950s and even attended a contactee convention in los angeles in july l959. see also: andra-o-leeka and mondra-o-leeka; contactees further reading dean, john w, 1964. flying saucers and the scrip- tures. new york: vantage press. lazaris lazaris first spoke to jach pursel, a florida regional insurance supervisor with no interest in the new age or occult, after his wife, peny, urged him to meditate as a way of easing jobrelated stress. instead of meditating, pursel fell asleep. soon an oddly accented voice was speaking through him. though startled and even frightened, peny grabbed pen and paper and started asking questions. the entity said its name was lazaris. the channeling continued for years with lazaris relating a philosophy rather like that associated with other popular channe

ristocrat during england s civil war, philip fell in love with a gypsy woman but lost her when authorities tried and burned her at the stake as a witch. his failure to find a way to save her filled him with guilt and grief and prevented his soul from passing on to the afterlife, leaving it an earthbound spirit. the group, whose members included psychologist a.r.g. owen and his wife iris, began to meditate on philip in hopes that he would appear to them in some fashion. nothing happened for a year. then the group decided to try a different tactic. members decided to imitate the methods of nineteenth-century spiritualist circles, on the theory that skepticism inhibited the occurrence of paranormal phenomena. like the earlier spiritualist sitters, they sat in a circle, sang, or otherwise trie

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

overcoming such an addiction is no small task, and often requires the intervention of an advanced spiritual mentor. also, frequent intense ananda samadhis can be especially taxing to the nervous system of most humans. 8 ,0, some souls, possessed of extraordinary strength of mind and personal resolve, are not attracted to meditation on god-with- name-and form, but rather are naturally inclined to meditate on vast face xgod-without-name-and-form. in other traditions, vast face meditation is practiced among the shaivites and advaita vedantins in india, the theravada, tendai, shingon, tibetan, ch an, and zen buddhists, and the wu wei (non- action) taoists.17 the shaivites envision the pure consciousness of vast face as shiva, and the energy of that consciousness as% e2 2 e" 2' 8: h f e 2 his

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

power there, which can enhance your practice in that site. if space permits, it is ideal to dedicate an entire separate room, where one maintains a shrine and in which one engages only in spiritual activities, thoughts, and speech. if space does not permit the spiritual dedication of an entire room, then at the very least try to have a comfortable, quiet place in your home where you can regularly meditate without interruption. the ringing of a phone or other loud noises can be quite a shock to the nervous system when it has been highly sensitized in meditation, so try to insulate yourself from such noises and interruptions. since many places' 8: h" 2: 2 2:e 8% are unavoidably noisy, one may find it useful to use earplugs to baffle extraneous noise. since the room is to be completely dedica

hemselves in their tallit gadol (large prayer shawl,'8' preparing your internal environment for meditation is even more essential than preparing your physical environment. whether you have a dedicated place, or just sit upright on your bed or in a comfortable chair, and even if you are employing the most bare-bones routine of practices, proper mental focus is critical. when a person first sits to meditate, they often bring 5' 8: h" 2: 2 2:e 8% some measure of mental agitation to the session. perhaps they had a stressful day, or experienced some emotional upset within the context of their personal or professional relationships. maybe they awoke from a disturbing dream or had a night of restless sleep. it is therefore very important to take the time, before you start to engage in your chosen

ple. while it is of course desirable to find extraordinary souls within the same mystical tradition that naturally interests you, it is also valuable to spend time in the presence of any genuine saint and master from any tradition. it is also important to seek out and keep the company of other people who, through divine grace, are actively involved in spiritual growth, and with whom you can pray, meditate, sing, and discuss spiritual ideas. 00, 8' the primary texts of the mystical qabalah have a wealth of allusive imagery that can be used in an active process of creative imagination, in conjunction with small face-centered meditation practices. the sefer hashmoth (book of names) contains numerous fallen and perfect two-dimensional tree diagrams. the sefer yetzirah (book of formation) has s

FRATER U D PRACTICAL SIGIL MAGIC

with their respective meanings in your gdictionary, h you have also acquired a complete overview of your magical work to date. this might sound a bit trivial, but if you take a look at your list after three or four years of practice, working it through systematically, you will be surprised how much inside information it actually contains. this will beat many a meditation session! you should also meditate frequently upon the following: do most of your sigils really correspond to what you want from life and magic (have a look at the frequency with which you use them by keeping a tally) do you notice any imbalance? which terms/ aims appear least frequently? what shoul according to your personal philosophy, be emphasized, at least theoretically? what is missing? which emotions have you avoide

FULL MOON RITUALS

do this, my sister. don't let your own doubts weigh too heavily on your shoulders. you will know when the time is right to change your plans. morgan, there are changes coming. don't bite off more than you can chew, but chew well those bits which are put on your plate. there is an issue which will effect your decisions, but you have yet to sort it out clearly in your mind. give yourself time, and meditate on that which bothers you the most. clarity will come. your granddaughter is in good hands. jess, sister, daughter. work with your runes. knowledge is power. ask the questions, and then focus on that which must be fought. there is a battle to be won. and you can do this. once again, owl wonders at these strong people who come to petition, not for themselves, but for others. and those who

FULLER J F C SECRET WISDOM OF THE QABALAH

se his name cannot be pronounced. and jacob called the name of the place peniel, for i have seen god face to face and my life [reason] is preserved. this ordeal, it will be seen, is of a three-fold nature. first, the aspirant must equilibrate all the opposite forces within him, and not merely those he considers vicious. secondly, he must cut himself away from all outward things and influences and meditate on the spirit he desires to unite with. thirdly, he must persevere, that is wrestle with this spirit. these three acts will lead him to the vision of god, the world soul, a spark of which burns within him and differentiates him from and also unites him to all things which surround him. whilst this vision lasts he is the messiah, but once it has faded away he is again man, yet charged with

GNOSTIC HANDBOOK

r feel any favour from heaven or earth. dark night of the soul, st.john of the cross (n1:12,6 n2:7,3) in whatever form the dark night is experienced it is terrifying. it occurs in the spiritual growth of all who follow the path. after the initial excitement of entering the path and starting the spiritual quest, doubts arise; fears; dreams; terrors; a feeling of abandonment, an inability to study, meditate or concentrate. it is during this period that the" old" mind and emotions are destroyed, so feelings of death and rebirth are not uncommon. it is a truly shattering occurrence. however, it will be experienced many times along the spiritual path as the lower vehicles are transformed and the new self grows. an excellent description of this process is found in the litthe gnostic handbook pag

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

r meditations four times a day, some only at sunrise or sunset, it is really up to you to find what suits. there are two gnostic theurgy page 123 simple techniques which can be used with some success. the basic solar meditation is probably most successful at sunrise. you stand facing towards the rising sun. you should be awake, relaxed and prepared a few minutes before the sun rises. you begin to meditate on the concept of the treasury of light and the great fullness (pleroma, and the power of the light worlds. as the sun rises you start to feel its light radiations and feel the light hitting the back of your eyes (which should be closed) as the sun rises you may like to use a prayer, affirmation or supplication, it is up to you. a more advanced technique used within the meso-american trad

page 124 that have proved useful are as follows, again make them your own. find a comfortable place where you will not be interrupted, and where you are exposed to the sun. do not perform it in the middle of the day, choose a sensible period when the heat is not too strong. lie down either on a comfortable chair or the ground. close your eyes, allow the suns rays to fall on the back of the eyes. meditate on the light world, and visualise yourself absorbing the rays from the sun. do this for around 5-10 minutes, it can be increased to around 20 minutes, but not more each day. an interesting variation is to watch the inside of the eyelids and notice the strange colours and shapes formed by the light falling on the eyes. visualise these as x factors entering the psychic system of the body an

ight of the soul, st.john of the cross (n2,7,3) clarifying introduction in brackets ours. in whatever form the dark night is experienced it is terrifying. it occurs in the spiritual trek which all who follow the path undertake. after the initial excitement of entering the path, and starting the spiritual quest, doubts arise, fears, dreams, terrors, a feeling of abandonment, an inability to study, meditate or concentrate. it is during this period that the "old" mind and emotions are destroyed, so feelings of death and rebirth are not uncommon. it is a truly shattering occurrence. however, it will be experienced many times along the spiritual path, as the lower vehicles are transformed and the new self grows. an excellent description of this process is found in alchemical literature. for the

a simple meditation where you breathe rhythmically in a four- four- four pattern- breath in for four, hold for four and breathe out for four. at the same time keep your concentration on your breath, ignore any thoughts, as they arrive let them float away, if your attention wanders, bring it back to your breath. this is a simple technique, but valuable in the early stages of learning to relax and meditate. as you become more proficient, you can combine this with visualisations, see clear pure blue energy coming in with the in breath and dirty blue exiting with the out-breath. there is no limit to the variations. the art of visualisation everyone has in their minds a screen that can be understood to be something like a cinema or television screen. on this screen appears images and pictures

GOETIA LUCIFERIAN

the adversary and immortal genius of self. the azal ucel ritual and the rite of the adversary is a tool which is aimed at willed practice to achieve contact with this higher self. it is used to also clear the mind and focus the self on the work of which you will undertake. 14 the body of light is brought forth not through dreaming, but the waking plane/conscious mind. find a comfortable place to meditate, decorated in such which would represent the higher self/daimon. anoint the neck and arms in abramelin oil and have the chamber lit with natural light if possible allowing the sun to enter the chamber. remember, the point is to reach the empyrean or celestial realms of the aethyr, the higher consciousness of self. while quietly meditating, envision the astral body growing, of which a grea

and envision the angel or daemon while it grows in being. in the tenth day, at dawn, dig up the vessel and clean the exterior. you will then summon the spirit in the evocation circle, and then either perform an invocation to call in the force, which will remain connected with you in dreams until you destroy and burn the vessel and contents. you may also summon the spirit in the black mirror, and meditate upon it until communication is gained. invocation the sorcerer may invoke the spirit at certain points of the rite, after the vessel has been created and the spirit is bound to it. initial evocation and creation rites do not involve this process. at the moment of envisioning this force, summon it now within the sacred circle of self, call the spirit into your self, by will alone. some mag

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL AURIEL

t he may be communicating to you. you may stay in this state for as long as you wish. you may end the meditation here, simply thanking him for coming into your presence. give the zelator sign go to the west of the altar. with the white end of the wand, trace the lesser invoking pentagram over the bread and salt. place the wand aside. consume the bread and salt. as you consume the repast of earth, meditate on the talismanic emblem for an extended period of time. take as much time as you need. perform the reverse circumambulation (go to the east and say "i now release any spirits that may have been imprisoned by this ceremony. depart in peace to your abodes and habitations. go with the blessings of adonai ha aretz! perform the lbrp with the black end of the wand. say: i now declare this temp

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL GABRIEL

ns or emotions that he may be communicating to you. you may stay in this state for as long as you wish. you may end the meditation here, simply thanking her for coming into your presence" give the practicus sign go to the west of the altar. with the white end of the wand, trace the lesser invoking pentagram over the cup of wine. place the wand aside. drink the wine. as you partake of the element, meditate on the talismanic emblem for an extended period of time. take as much time as you need. perform the reverse circumambulation (go to the east and say "i now release any spirits that may have been imprisoned by this ceremony. depart in peace to your abodes and habitations. go with the blessings of elohim tzaboth! perform the lbrp with the black end of the wand. say: i now declare this templ

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL RAPHAEL

otions that he may be communicating to you. you may stay in this state for as long as you wish. you may end the meditation here, simply thanking him for coming into your presence" give the theoricus sign go to the west of the altar. with the white end of the wand, trace the lesser invoking pentagram over the rose. place the wand aside. inhale the fragrance of the rose. as you partake of the rose, meditate on the talismanic emblem for an extended period of time. take as much time as you need. perform the reverse circumambulation (go to the east and say "i now release any spirits that may have been imprisoned by this ceremony. depart in peace to your abodes and habitations. go with the blessings of shaddai el chai! perform the lbrp with the black end of the wand. say: i now declare this temp

GOLDEN DAWN RITUALS U7

this book entitled, gthe book of the path of the chameleon, h that path, namely which ascendeth alone through the force of tcq, the bow. and if thy knowledge and application of the outer knowledge which thou hast already learned be faulty and incorrect, how wilt thou be able to keep thyself from turning aside unto they hurt? therefore, learn not knowledge by rote only as an unreasoning child, but meditate, search out and compare, and to the end, see that thou think but little of thyself.for only he that humbleth himself shall be exalted. magical knowledge is not given unto thee to tickle thy vanity and conceit, but that by its means, thou mayest purify and equilibriate thy spiritual nature and honor the vast and concealed one. this is the explanation of the first diagram of the paths, the

t that by its means, thou mayest purify and equilibriate thy spiritual nature and honor the vast and concealed one. this is the explanation of the first diagram of the paths, the sephiroth being in the queen scale and the paths in the masculine or king scale. it is the key of the forces which lie in tcq, the bow. treasure it in thy heart and mark it well, seeing that therein is the key of nature. meditate on it and reveal it not unto the profane, for many and great are its mysteries. the colors differ according to the world or aspect of the great names they represent. there are four scales of color which correspond to the four kabbalistic worlds. they are: scales worlds tarot suits tetragrammaton elements king twlyxa wands y (yod) d (fire) queen hayrb cups h (he) c (water) prince hryxy swo

GOLDEN DAWN RITUALS ZAM11

he divine names hwchy, hcwhy to guard this spirit and the sphere of very honored frater/soror, and keep far from him all evil and the unbalanced that they be not allowed to penetrate to his spiritual realm. inspire and sanctify him so that he may be a light into the body and the lantern of illumination guiding into the completion of the great work" step 18 move to the east. reunite with yourself, meditate on your spiritual self and your true will. step 19 move back to the west behind the altar, and close by the watchtower and final releae magical eucharist r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 (note: this should be preferably performed between four to five adepts. otherwise it may be performed entirely by one adept) opening by watchtower (after the watchtower, the four el

GOLDEN DAWN RITUALS ZAM2

self" unto an alchemical death, and finally, unto perfected light and life. it is here at this point that we can say "i am the way, the truth and the life. he who believeth in me, though he be dead, yet shall he live, and whosoever liveth and believeth in me shall never die" we have transformed our "natural self" into the self of "living gold "the light of the world" let the adept now examine and meditate on the seasonal circles. the top twelve is high noon, it is the sun at its apex. the bottom twelve is midnight, the time of greatest darkness. observe that these are the physical signs of light, lvx, to be performed with the deepest reverence during the "analysis of the keyword" sign of osiris slain at the equinox of a and g. light and darkness are equal. sign of the mourning of isis; the

ness, destruction. sign of osiris risen; the illumination of light overcoming death. examine the gematria in regard to the word lvx. l=50, v=5, x=10, for a total of 65. this is the number of yanda which translates into "my lord" lvx= 65= my lord and divinity follow closely the steps, and let the adept commit to memory the analysis of the keyword. it is of equal importance, that with each step, we meditate on the alchemical formula of spiritual transformation into the light of adonai. the analysis of the keyword step 1 say with meaning "i. n. r. i" draw the hebrew letters in the air from right to left, visualizing them flaming in bright blue as you are saying them. 6 y r n y step 2 form the "l" while saying "virgo, isis, mighty mother" form the "v" while saying "scorpio, apophis, destroyer"

GOLDEN DAWN RITUALS ZAM22

e consecrated are to be wrapped in black and thrice bound. step 1 let the adept banish by means of pentagram and hexagram. step 2 perform the supreme invoking ritual of the pentagram with enochian call of the portal followed by three circumambulations (desoil (thou mayest utilize the ceremony of the watchtowers. step 3 perform the adoration to the lord of the universe. step 4 3 let the z.a.m. now meditate upon the divine white brilliance and humbly raise him/herself to such. step 5 after sincere and humble meditation, the z.a.m. shall now with great solomness, perform the supreme invoking hexagram ritual of the supernals, while inscribing hyha and atyrara. step 6 the adept shall now employ the vibratory formula of the middle pillar to invoke rtk. let the adept not rush this process until t

GOLDEN DAWN RITUALS ZAM5

r unto the light! i am he, the grace of the world! the heart girt with a serpent is my name. come thou forth and follow me and make all spirits subject unto me so that every spirit of the firmament and of the ether, upon the earth and under the earth, on dry land and in the water, of whirling air, and of rushing fire, and every spell and scourge of god the vast one may be obedient unto me" step 4 meditate on whatever communication you can obtain from your higher genius. when you are finished communing with your higher genius, simply say "be my mind open to the higher! be my heart the center of the light! be my body a temple of the rose and crospltablet of hermes r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the secret works of chiram, one in essence, but three in aspect. it is tr

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

e their power when put into words or when they are logical ly defined by the rational mind. the meanings of the enochian letters are shown in table ii. in meditation, let your mind wander through the letters of a square. note the occult relationships and correspondences as you move among the letters but do not even try to put your observations into words until after the meditation. as an example, meditate on the square of ror you will see that the square contains only three di fferent letters: r-moon in pisces o- justice in libra d- empress in spirit an overview will show you that as the empress connects the mascul ine, chokmah wi th the feminine, binah on the qabalistic tree of life (see figure 19 in enochian magic, so the letter d connects the masculine letter 0 with 257 the feminine let

or will show spirit (d) within equal areas of air (0) and water (r. this suggests the c reat i ve eme r gence of consci ousne s s f rom i t s unconscious source. this scenario is symbolized in nature by the rising sun, and in magick by the scarab or beetleheaded god of the egyptians, khepera. further reflection on this square will yield additional solar correspondences. as an exercise, you should meditate on all of the magick squares in this manual. 258 magical operations of the vrelp now the grade of a magister teacheth the mystery of sorrow, and the grade of a magus the mystery of change, and the grade of ipsissimus the mystery of selflessness, which is cal led also the mystery of pan. let the magus then contemplate each in turn, raising it to the ul timate power of inf ini ty. wherein s

einforce their beliefs. he observes this as a continuous circle whose beginning is lost in time but whose end can come at any moment. the end to this circle is called enlightenment and the vrelp is one who senses that the end of his own cycle of ignorance is quickly approaching. the following exercises are provided for you to practice on your path to the vrelp: an intermediate meditation. step 1. meditate on the many correspondences between your physical body and the watchtower of earth. step 2. meditate on the many correspondences between 260 your feelings and emotions (astral body) and the watchtower of water. step 3. meditate on the many correspondences between your thoughts and your thinking processes (lower mental body) and the watchtower of air. step 4. meditate on the many correspon

he many correspondences between 260 your feelings and emotions (astral body) and the watchtower of water. step 3. meditate on the many correspondences between your thoughts and your thinking processes (lower mental body) and the watchtower of air. step 4. meditate on the many correspondences between your consciousness and your sense of being (upper mental body) and the watchtower of fire. step 5. meditate on the many correspondences between your spirit (spiritual body) and the tablet of union. step 6. see yourself as the living embodiment of all of the ideas and energies that are in the watchtowers. concentrate on this idea for as long as you can. the vrelp dedication ritual. step 1. wear a white robe. make your own talismans of the magick squares of arsoe and laha. consecrate a circle. st

lled with the blood of the saints, that is my life. i have kept not back one drop. lahalasa-iao (lah-hah-lah-sah-ee-ah oh) see your purpose for life (your true will) in the form of your cup being received by babalon and resolve to dedicate your life to helping others in her name. step 4. return to your physical body. conduct the appropriate banishing rituals. an advanced vrelp meditation. step 1. meditate on the meaning and correspondences of the magick square of vrelp. consider its similarities with the magick squares of arsoe and laha. step 2. meditate on the magick square of vrelp itself. consider the balance of its letters. consider the four corners which include v (the devil in capricorn) and p (the creative lust of leo. step 3. meditate on yourself as a solar expression. consider the

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

, etc. and of course includes the receipt of money as salary, commission, gifts, or otherwise. 5. whenever any special blessing is received, such as long desired things from the material world of any nature, or a small or large luxury, or an unexpected piece of goodness, do not use or apply it to your own personal use in any way until you have retired to the silence somewhere for a few minutes to meditate and ask this question:"have i truly deserved this blessing and is there any way in v.hich i can share the benefit of it.directly or indirectly.with others or for the benefit of man? then wait for an answer from the cosmic. if you receive no word that it is undeserved or should be shared, or passed on to another, then say:"i thank god and the cosmic for this blessing; may i use it to the g

further, that matter does not exist independent of the spirit energy which animates it. this knowledge enables us to place matter in its right category and shows us how to make it serve us rather than rule us. the fundamental laws regarding the composition of matter are fully covered in the monographs of the first, second, and fourth degrees. meditation.a transformation of consciousness. when we meditate, we change our state of receptivity, like tuning to a higher wavelength. meditation is attunement. concentration is the focus of consciousness. contemplation is the interrelation of thought. in meditation we employ concentration and contemplation, but now we are more sensitive to our inner impressions rather than those of the objective sense faculties. in other words, through concentratio

HINE P OVEN READY CHAOS

m much more confident about doing, and can often transmit this confidence to others. if i m 110% certain that this rituals going to bloody well work then its all the more likely that it will. you can experiment with this using the technique of beliefshifting (robert anton wilson calls it metaprogramming, a good example being the chakras. the popular view of chakras is that we have seven. okay, so meditate on your chakras, hammer the symbolism into your head and hey presto! you ll start having 7chakra experiences. now switch to using the 5 sephiroth of the middle pillar (qabalah) as the psychic centres in your body, and sure enough, you ll get accordant results. get the idea? any belief system can be used as a basis for magick, so long as you can invest belief into it. looking back at my ea

HP LOVECRAFT THE TREE

los and musides, and marvelled that no shadow of artistic jealousy cooled the warmth of their brotherly friendship. but though kalos and musides dwelt in unbroken harmony, their natures were not alike. whilst musides revelled by night amidst the urban gaieties of tegea, saios would remain at home; stealing away from the sight of his slaves into the cool recesses of the olive grove. there he would meditate upon the visions that filled his mind, and there devise the forms of beauty which later became immortal in breathing marble. idle folk, indeed, said that kalos conversed with the spirits of the grove, and that his statues were but images of the fauns and dryads he met there for he patterned his work after no living model. so famous were kalos and musides, that none wondered when the tyran

INITIATION INTO HERMETICS

n of the elements with their positive and negative polarities in the soul, and give a neat idea of it. one will see that the body, as well as the soul, with their effects are alive and working, that their preservation and destruction are subject to the immutable laws of the four-pole magnet, i.e, the secret of the tetragrammaton, and governed by them. if he who is to be initiated will attentively meditate about it, he will win a clear idea not only of the bodily functions, but also of those of the soul, and come to a sound notion of the mutual interaction according to the original laws. 12. the astral plane the astral plane, often designated as the fourth dimension, has not been created out of the four elements, but it is a density-degree of the akasa principle, consequently of all that up

indictiveness, irascibility, and anger to the fiery element; frivolity, self-presumption, boating, squandering, and gossiping to the element of air; indifference, laziness, frigidity, compliance, negligence, shyness, insolence, and instability to the watery element; laziness, lack of conscience, melancholy, irregularity, anomaly and dullness to the element of earth. in the following week you will meditate on each single rubric, dividing it into three groups. in the first group you will enter the biggest failures, especially those that influence you strongest or happen at the slightest opportunity. the second group will embrace faults occurring less frequently and in slighter degree. in the last group you are recording those faults that happen only now and again. go on doing so with the ind

t. breathing out happens in the same way as it did in the other exercises. at the end of this exercise you ought to feel as normal as before the beginning. the duration of this exercise also is limited to twenty minutes at the most. this exercise (sadhana) is practiced by a great deal of tibetan lamas mostly in such a way that they begin meditating on a lump of clay, dissecting it and going on to meditate on it again. the genuine magician knows better how to approach this element in a much simpler way, and to master it without such a difficult meditation process. the color of the different elements may serve as a useful resort to imagination, as far as fire is red, the air is blue, water is greenish blue, and the earth yellow, gray or black. color vision or sensation is quite individual, b

n. after a longer spell of exercises, everybody should be able, for example, to produce heat with the fire element in such a degree that it can be demonstrated with a thermometer as a fever heat. this preliminary exercise of element mastery needs to be given the utmost attention. the adept can produce manifold kinds of phenomena say by controlling the earth element, and it is left to everybody to meditate on this problem for himself. mastery of the elements is the darkest chapter of magic about which very little has been said to date, because the greatest arcanum is hidden in it. at the same time, however, it is the most important magical domain, and he who does not possess the elements will scarcely get on in magical science. magic physical training (iii) the first step of this training c

se it is actually the point of beginning, the starting point, the nucleus of every form. regarded from this point, every point is symmetrically objective, meaning that it is in its true equilibrium. this is the base of the mystery of the fourth dimension, hence the concept of time and space, of timelessness and spacelessness, and therefore also the secret of space magic. the scholar is advised to meditate very intensely about this problem, and he will be able to open up profundities he never dreamed of and a high intuition will be his reward. in association with the magical mental training of the step v, we shall speak about the space magic. magic mental training (v) with all the previous exercises the scholar has achieved a certain capacity of concentration and he has learned to transform

ISIS UNVEILED

ancients. do in the dark" inquires the 'lord "at the door of the house of the lord. behold there sat women weeping for tammuz (adonis. we really cannot suppose that the pagans have ever sutpassed the 'chosen' people in certain shameful abominatioru of which their own prophets accuse them so profusely. to admit this truth, one need hardly be a hebrew scholar; let him read the bible in english and meditate over the language of the 'holy' prophets. this accounts for the hatred of the later nazarenes for the orthodox jews followers of the exoterie mosaic law who are ever taunted by this sect with being the worshipers of lurbo-adunai, or lord bacchus. passing under the disguise of adoni-iahoh (original text, itaiah, ixi, 1, lahoh and lord sabaoth, the baal-adonis, or bacchus, worshiped in the

JASMUHEEN THE FOOD OF GODS

mpse the fact that we are not victims but are the master of our own destiny. in stage 2 our brain wave patterns are firmly anchored in the alpha zone of 8 to 13 cycles per second although we may dip into the beta zone when we allow our selves to be stressed from time to time. this stress becomes greater when we are pulled back into the beta field. in this stage we know by experience, that when we meditate, and take time out and make different choices that the feel good alpha vibes return. in this stage we are usually aware of the benefits of a healthy, fresh food, and maybe even a meat free diet; of the benefits of treating the body as a temple and exercising it and also the benefits of yoga and regular meditation, and time spent in solitude and contemplation; and perhaps we are even aware

enda. ok, i promise. what? he asked. to check there are no eyelids fluttering before we send you into the crematorium fire. we laughed again and said in unison: deal. i saw the nurse from the corner of my eyes. perhaps she thought it all a little strange, yet we d been preparing for this time for years. how does a tired and hungry soul leave the human form? in the civilized dying game a lama will meditate and leave at will. for others we simply break the body down over time, as everything breaks down over time unless it is properly nourished with food that can divine nutrition: the madonna frequency& the food of gods with jasmuheen 28 keep it alive and whole. sometimes the allotted time and learning games synchronize like a book to be closed when it s been read and its message has been imp

with training you can find the bliss of your dow s love beat within maybe four or five breaths. imagine being able to switch yourself into the bliss zone this quickly. for those already trained in the art of meditation, i recommend that you do both of the above techniques sitting in the middle of some chaotic scene like peak hour traffic. again this is focus training as it s easy to be a yogi and meditate in the stillness of nature however many live in busy cities where experiencing a constant state of inner peace can at times be a challenge. maintaining mastery in all situations in life is also basic training for the modern day yogi* while in india the female yogi is known as a yogini, throughout this text i choose not to discriminate as to me a yogi is neither male nor female. divine nut

s, to talk for us revealing it s magical grace. this means 6 billion people co-existing in harmony, guided by the one force that exists in all and is common to all for the dow is beyond mind, ego, cultural and genetic influences. our dow& the violet light: how our dow physically, emotionally and mentally expresses itself is through waves of love and light. the love is what we feel when we sit and meditate and seek the experience of oneness with our dow in silence, nourishes our physical and emotional bodies. the light is what we see when we focus on our third eye and activate our pituitary and pineal glands plus the hypothalamus. which acts as an inner television screen, which in turn allows us to see this violet light of our dow. and it is this light which nourishes our mental body as it

ies of source, for we are literally in the presence of the divine source of creation. the only reason we know that we have been there is that: divine nutrition: the madonna frequency& the food of gods with jasmuheen 76 a) we feel so good when we return back to the theta. alpha field, and we have. at least temporarily. no more hunger and b) because of the lost time syndrome where perhaps we sat to meditate at 11am and when we return it is 1pm and intellectually we have no recall of where we have been but boy do we feel good. bathing in this bliss zone can last for seconds, minutes, hours or days and it touches each one who tunes into this state in a unique and profound manner. over the last 30 years of my meditations surfing in the theta. delta zones, i have had numerous experiences of bein

K AMBER THE BASICS OF MAGICK

om the root chakra traveling up shushumna and vivifying each higher the basics of magick get any book for free on: www.abika.com 18 chakra. as we mentioned the chakras have certain properties associated with them, so that this type of visualization may 'raise consciousness, promote astral projection, and other things- once you have reached ajna and eventually the crown chakra. you might typically meditate in this fashion for 15 minutes to a half hour a day. it might help to practice some hatha yoga or other physical exercise in an effort to make the spinal cord 'more flexible. diet may also affect the process. the technique is also similar to the tibetan 'tummo' meditation. the rise of kundalini is sometimes experienced as a 'vibration' or buzzing, as light, or as heat. health and diet cer

KETAB E SIYAH

gain and again descended gabriel from heaven to instruct him in many arts and to inscribe upon his soul belief in a great destiny that he might win for himself the faith of those born isaac and those that i had not surrendered. when he was of fifteen years went forth jesu into the wilderness and there, in the desert, with but scorpions and jackals and with but locusts for his meat did he think to meditate forty days that the spirits of the wild places might be tamed by his hand that he might command them and master thus the sorceries that gabriel had taught to him by the agency of dreams. now upon this chance i seized, perceiving his solitude in the desert that i might dissuade him from that path upon which he now walked for my eyes saw but too clearly that its outcome would be but ruin. e

nnot fly our baser natures. though my brothers conceive not of it i shall myself seek a brighter path that leads straight and true to some tranquil pool where men might drink of a purer draught, tainted not with sin. i shall not yield until i find this way. may all good spirits aid me in this quest" i heard him not but another did. muhammed went unto the mountain and there, within a cave, 360 did meditate as a hermit, seeking thus to find wisdom that he might perceive the way by which the tribes of the desert might be brought from their barbary and thence to enlightenment. ears are there that hear the lonely voice and seek out the mystic's prayer. those are there that would use truth-seekers and give to them deception. as a vulture drawn to the kill came gabriel to the hermitage and as muh

KNOWLEDGE LECTURE FIVE

straight down the middle pillar, from kether through tiphareth to yesod and the upper quadrant of malkuth. water is relfected cross-wise from binah through chesed to hod. fire is reflected cross-wise from chokmah through geburah to netzach. malkuth therefore becomes the receptacle of the other three elements. the reflection of the elements down the tree meditation number five let the philosophus meditate upon the symbol of the fire triangle in all its aspects. let him contemplate the symbol of the planet venus until he realises the universal love which would express itself in perfect service to all mankind and which embraces nature both visible and invisible. let him identify himself with the powers of fire, consecrating himself wholly until the burnt sacrifice is consummated and the chri

iangle in all its aspects. let him contemplate the symbol of the planet venus until he realises the universal love which would express itself in perfect service to all mankind and which embraces nature both visible and invisible. let him identify himself with the powers of fire, consecrating himself wholly until the burnt sacrifice is consummated and the christ is conceived by the spirit. let him meditate upon the triplicity of fire- its attributes and correspondences. meditation number six let the aspirant meditate upon the cross in its various forms and aspects as shown in the admission badges throughout the grades. let him consider the necessity and prevalence of sacrifice throughout nature and religion. let him realise the saying of the master, whosoever shall save his life shall lose

KNOWLEDGE LECTURE FOUR

ere to the firmament, and the basal triangle to the consuming fire, which is opposed to the fire symbolized by the upper part of the caduceus. the symbol of mercury on the tree of life it embraces all the sephiroth but kether. the horns spring from daath (knowledge) which is not, properly speaking, a sephirah, but rather a conjunction of chokmah and binah. meditation number four let the practicus meditate upon the symbols of the rhomboid and the vesica. let him seek out their meanings and correspondences. let him contemplate the symbol mercury and the number 8. let him now learn to control his emotions, on no account giving way to anger, hatred and jealousy, but to turn the force he hitherto expended in these directions towards the attainment of perfection, that the malarial marsh of his n

KNOWLEDGE LECTURE TWO

the sephiroth and the twenty-two paths form the 32 paths of the sefer yetzirah, or book of formation. the two pillars on either side of the altar represent: active: the white pillar on the south side. male. adam. pillar of light and fire. right kerub. metatron. passive: the black pillar on the north side. female. eve. pillar of cloud. left kerub. sandalphon. the second meditation let the zelator meditate on a straight line. let him take a ruler or pencil and by moving it a distance equal to its length, outline a square. having done this, let him, after quieting his mind with the rhythmic breathing taught in the first meditation, mentally formulate a cube, and endeavour to discover the significance of this figure and its correspondences. let him meditate upon minerals and crystals, choosin

figure and its correspondences. let him meditate upon minerals and crystals, choosing especially a crystal of salt, and entering into it, actually feel himself of crystalline formation. looking out on the universe from this standpoint, let him identify himself with the earth spirits in love and sympathy, recalling as far as he can their prayer as said in the closing of the zelator grade. let him meditate upon the earth triplicity, visualizing the symbols of a bull--a virgin--a goat which stand for kerubic earth--mutable earth--cardinal earth. for the above ideas consult a simple astrology manual. make notes of the ideas and pictures which arise in your mind. the four worlds of the qabalah are: atziluth, archetypal pure diety twlyxa briah, creative archangelic hayrb yetzirah, formative ang

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

f god himself, a spark of the divine; and that therefore all men are one in him, and there is no height to which man may not aspire. 788. from this great central fact a whole system of philosophy may be deduced, and also a rule of life; when men are really convinced of it, there is brotherhood, peace and progress, but when this word is lost, chaos reigns and evil stalks abroad. each knight should meditate upon it and try to realize all that it involves, for the knowledge which it gives should permeate the whole fibre of his being, should literally become part of his very essence, if he is to do the duty which is expected of him. the deep reverence and thankfulness which that sublime thought inspires must be his constant attitude; he must live in the light of that glorious truth; it must ne

LIBER ALEPH

proper to her by thy truth; but thou shalt, as our grammar sayeth, assume the mask of the spirit, that thou mayst evoke it by sympathy. but thou shalt appear in thy glory only when she is in thy power, and bewildered utterly by ecstasy. this is a mystery, o my son, and of old times it was declared in the fable of scylla and charybdis, which are the formula of the rock and the whirlpool. now then meditate thou strictly upon his most worthy and adorable arcanum, to thy profit and enlightenment. t the book of wisdom or folly 135 ee de duobus pr miis vi (of the two rewards of the path) et it be a treasure in thine heart, o my son, this mystery that i shall next unveil before thine eyes, o eagle that art undazzled by the brilliance of light, that soarest continually with virile flight to thine

elen the play actress the serpent, with myriamme the drunkard, and rita the harlot to bear dagger and poison; then these others alice the singing woman for an owl; then catherine the dog of anubis, and ahitha the camel that renewed the work of virakam, with ollun the dragon and. but here i do restrict myself in speech, for the end is wrapped about with a veil, as the face of a virgin. but do thou meditate strictly upon these things, distinguishing the right property, order, and use of the one and the other in the relative, even as thou makest them all-one, that is none, in the absolute. m the book of wisdom or folly 177 #t de herbo sanctissimo arabico (of the most holy grass of the arabs) ecall, o my son, the fable of the hebrews, which they brought from the city babylon, how nebuchadnezza

LIBER COLLEGII SANCTI

let him cause the necessary addition to be made to his philosophus f robe. let him receive liber mysteriorum. let him make an appointment with his dominus liminis at the pleasure of the latter for the conferring of advancement. 1. the dominus liminis shall proceed to the grade of adeptus minor at any time that authority confers it. 2. he shall pass examination in liber iii, cap. iii. 3. he shall meditate on the diverse knowledge and power that he has acquired, and harmonize it perfectly. and in this matter he shall be judged by the pramonstrator of the a a 4. he shall accept an office in a temple of initiation, and commit to memory a part appointed by the imperator of the a a 5. besides all this, he shall abide on the threshold. let him remember that the word dominus liminis is no idle te

LIBER DCCCLX JOHN ST

o an ever narrowing sphere by concentrating my will upon the knowledge and conversation of the holy guardian angel. then i struck twelve times upon the bell; with the new month the operation was duly begun. 1 [this is the .thunderbolt. position or svastik.sana described in .liber e] liber dccclx 10 oct. 1. the first day at eight o fclock i rose from sleep and putting on my robe, began a little to meditate. for several reasons.the journey and business of the day before, etc, etc, i did not feel fresh. but forcing myself a little i rose and went out to the caf. du dome where i took coffee and a biroche, after buying an exercise book in which to write this record. this was about 8.45; and now (10.10) i have written thus far [including the prologue, but not the preface..ed] 10.45. i have drive

ronger. 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 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. libe

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 broken, i awoke with some weariness, not feeling clean and happy, not burning with love unto my lord adonai, though ashamed indeed for that thrice of four times in the night i had been awakened liber dccclx 20 by this loyal body, urging me to rise and meditate.and my 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 ha

speech again unto the silence. then the pyramid is sealed up, even as it was opened; yet in the sealing thereof the three men partake in a certain mystical manner of the eucharist of the four elements that are consumed for the perfection of the oil. konx om pax [with these mystic words the mysteries eleusinian were sealed..ed] 10.00. having written out this explanation, i will read it through and meditate solemnly thereupon. all this i wrote in the might of the secret ring committed unto me by the masters; so that all might be absolutely correct. one thing strikes me as worthy of mention. last night when i went into the restaurant to speak to roland, my liber dccclx 34 distaste for food was so intense that the smell of it caused real nausea. to-day, i am perfectly balanced, neither hungry

t. to-day i shall eat neither with the frank gluttony of isis nor with the severe asceticism of apophis. i shall eat as much and as little as i fancy; these violent means are no longer necessary. like count fosco, i shall .go on my way sustained by my sublime confidence, self-balanced by my impenetrable calm. 10.50. i have spent half an hour wandering in the musee du luxembourg. i now sit down to meditate on this new ritual. the following, so it appears, should be the outlines.damn it, i fve a good mind to write it straight off.no! i.ll be patient and tease the spirit a little. i will be coquettish as a spanish catamite. 1. death summons life and clears away all other forces. 2. the invocation of the word. death consecrates life, who in her whirling dance invokes that word. 3. they salute

LIBER LLL PARADIGMAT PIRATE

e if you have the time to perform a daily meditation it is recommended that you do not discontinue the work of liber mmm while performing the exercises of liber lll. the work of meditative trance is very helpful in keeping focused and assists the magician in maintaining peak form. however it is also time consuming, and some practitioners cannot reasonably be expected to set aside an hour a day to meditate in addition to time set aside for other magical practices. instead i recommend that the neophyte occasionally meditate in order to stay gup to speed h so to speak, without overdoing it and risking burning out entirely. to remain at the level of proficiency gained during the practice of liber mmm it is only necessary to meditate two or three successive days a week. your edge is maintained

LIBER LVII

ises his arms to form a v (but really to form the triple tongue of flame, the spirit, and says. the sign of apophis and typhon. 3rd. bows his head and crosses his arms on his breast (to form the pentagram. on the qabalah 21 the sign of osiris risen. all give the sign of the cross, and say. l. v. x. then the sign of osiris risen, and say. lux, the light of the cross. this formula, on which one may meditate for years without exhausting its wonderful harmonics, gives an excellent idea of the way in which qabalistic analysis is conduct. first, the letters have been written in hebrew characters. then the attributions of them to the zodiac and to planets are substituted, and the names of egyptian gods belonging to these are invoked. the christian idea of i.n.r.i. is confirmed by these, while the

ade the firmament, and divided the waters which were under the firmament from the waters which were above the firmament. or by meaning .the ox and the goad. i.e .he is both matter and motion. we here append a sketch ms by frater p, giving his explanation by tarot, etc, of the letters of the alphabet spelt in full. 28 liber lviii mystic readings of the letters of the alphabet (see tarot cards, and meditate [la. folly.s doom is ruin* tyb. the juggler with the secret of the universe. lmg. the holy guardian angel is attained by self-sacrifice and equilibrium. tld. the gate of the equilibrium of the universe (note d, the highest reciprocal path. hh. the mother is the daughter; and the daughter is the mother. ww. the son is (but) the son (these two letters show the true doctrine of initiation as

LIBER LXVII THE SWORD OF SONG

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 that pure nought will fail quite to assuage the needs of thought; but.who can tell me whether nought untried, will or will not avail? aum! let us meditate aright50 on that adorable one light, divine savitri! so may she illume our minds! so mote it be! i find some folks think me (for one) so great a fool that i disclaim indeed jehovah.s hate for shame that man to-day should not be weaned of worshipping so foul a fiend in presence of the living sun, and yet replace him oiled and cleaned by the egyptian pantheon, the same thing by another name

olish to exalt religion to such heights as these, refine the mystic agonies to nothing, lest the mystic jeer .so logic bends its line severe back to my involuted curve. these are my thoughts. i shall not swerve. take them, and see what dooms deserve their rugged grandeur.heaven or hell? mind the dark doorway there !62 farewell! how tedious i always find that special manner of my mind! aum! let us meditate aright on that adorable one light, divine savitri! so may she illume our minds! so mote it be! 795 800 805 810 815 christian mystics not true christians. what think ye of crowley? his interlocuter dismissed, not with a jest, but with a warning. poet yawns. aum! 43 notes to ascension day and pentecost .blind chesterton is sure to err, and scan my work in vain; i am my own interpreter, and

lord, have you really. said the wizard, looking a little 1 the world of black magic. 2 heaven. 3 the highest heaven of the hindu .forml-ess place of brahma. is its name. less glum .ay. cried ganesha impassively .let on follow on down the vaulted and echoing corridors of eternity: pile mahakalpa upon mahakalpa until an asankhya1 of crores2 have passed away; and maha brahma will still sit lone and meditate upon his lotus throne .good, good. said the magus .though there seems a reminiscence of the bhagavad-gita and the light of asia somehwere. surely you don.t read edwin arnold .i do. said the god disconsolately .we hindu gods have to. it.s the only way we can get any clear idea of who we really are .well, here was perdu. r abu, after his latest fiasco, installed as a worthy, respectable, pe

reminiscence of the bhagavad-gita and the light of asia somehwere. surely you don.t read edwin arnold .i do. said the god disconsolately .we hindu gods have to. it.s the only way we can get any clear idea of who we really are .well, here was perdu. r abu, after his latest fiasco, installed as a worthy, respectable, perfect, ancient and accepted, just, regular mahabrahma. his only business was to meditate, for as long as he did this, the worlds.the whole system of 10,000 worlds.would go on peaceably. nobody had better read the lesson of the bible. the horrible results to mankind of ill-timed, though possibly well-intentioned, interference on the part of a deity .well, he curled himself up, which was rather clever for a formless abstraction, and began. there was a grave difficulty in his mi

ever, there is no more pain; only an intense interest similar to that which has enabled men of science to watch and note the progress of their own death-agony. un- 1 .why should you expect vedana to make rupa appear illusory. asked a friend of mine, on reading through the ms. of this essay. the reason of my omission to explain is that to me it had seemed obvious. the fact had been assimilated. to meditate on anything is to perceive its unreal nature. notably this is so in concentrating on parts of the body, such as the nose. on this phenomenon the hindus have based their famous aphorism .that which can be thought is not true..a. c. fortunately the living in such a state is conditional on sound mental health, and terminable by disease or death at any moment. were it not so, the first noble

LIBER MMCMXI NOTE ON GENESIS

esire, t.nh, arose in it: which was the primal germ of mind. now in the aryan mythology t.nh, desire, was the god of love, k.m; whereof the symbolic tint was pink: as it were the first pink blush of dawn in the macrocosmic sky: herald of the rising sun of the worlds, when the great night of brahma was over and done. liber mmcmxi 16 the next word in the great name of god the vast one \yhla. let us meditate upon its mystery! herein behold five letters: in its centre is the great letter h, mother supernal. five once more; and its first and last letters are once again \a, 41, the mother, and 5, the maternal essence. and its numeration is 86, whereof the key is 14, whereof the key is 5. wherefore we say that this great name is 5 in its form symbolic, 5 in the heart of its power: the beginning a

LIBER NU

e second practice of intelligence (ccxx. i. 25, 26. 2 liber n v 5. the result of this practice is the consciousness of the continuity of existence, the omnipresence of the body of nuit. in other words, the aspirant is conscious only of the infinite universe as a single being (note for this the importance of paragraph 3. ed) this is the first indication of the nature of the result (ccxx. i. 26. 6. meditate upon nuit as the continuous one resolved into none and two as the phases of her being [for the universe being self-contained must be capable of expression by the formula (n- n= 0. for if not, let it be expressed by the formula n- m= p. that is, the infinite moves otherwise than in itself, which is absurd. ed] this is the second practice of meditation (ccxx. i. 27) 7. meditate upon the fac

LIBER THISHARB

fact, and act thereupon, without most adequate confirmation. 23. this process of checking his memory should be practised with the earlier memories of childhood and youth by reference to the memories and records of others, always reflecting upon the fallibility even of such safeguards. 24. all this being perfected, so that the memory reaches back into aons incalulably distant, let the exempt adept meditate upon the fruitlessness of all those years, and upon the fruit thereof, severing that which is transitory and worth-less from that which is eternal. and it may be that he being but an exempt adept may hold all to be savourless and full of sorrow. 25. this being so, without reluctance will he swear the oath of the abyss. 26. second method. let the exempt adept, fortified by the practice of

xtent the universal forces which at all times act on all, as for example the attraction of masses, and let him concentrate his attention upon the principal and determining or effective causes. for instance, he is seated, perhaps, in a country place in spain. why? because spain is warm and suitable for meditation, and because cities are noisy and crowded. why is spain warm? and why does he wish to meditate? why choose warm spain rather than warm india? to the last question: because spain is 8 liber bracyt vel via memoria nearer to his home. then why is his home near spain? because his parents were germans. and why did they go to germany? and so during the whole meditation. 31. on another day, let him begin with a question of another kind, and every day devise new questions, not only concern

LUCIFERIAN SORCERY

seeks for all to flow according to its way, from which we work through in order to ultimately emerge through the left hand path. before one provides the vehicle of material and spiritual union, the announcement of the path to nature itself should be observed. the initiate should go forth into the woods in the dawn, remove all clothes the cover his or herself in the mud and green of the earth and meditate. the green man and goddess themselves shall make their awakening to the witch, with whom has communed with nature. by being robed in the sky of the goddess, nuit, shall great beauty be revealed. it is by this simple yet important act which will lead one to the initiation of belial, or mastery of the earth. belial is itself, the fallen angel who masters the beasts of the world, the mountai

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

he mind which were before substance was divided from spirit and darkness from light. and the word which appeared as a pillar of flame out of the darkness is the son of god, born of the mystery of the mind. the name of that word is reason. reason is the offspring of thought and reason shall divide the light from the darkness and establish truth in the midst of the waters. understand, o hermes, and meditate deeply upon the mystery. that which in you sees and hears is not of the earth, but is the word of god incarnate. so it is said that divine light dwells in the midst of mortal darkness, and ignorance cannot divide them. the union of the word and the mind produces that mystery which is called life. as the darkness without you is divided against itself, so the darkness within you is likewise

he eating of meat clouded the reasoning faculties. while he did not condemn its use or totally abstain therefrom himself, he declared that judges should refrain from eating meat before a trial, in order that those who appeared before them might receive the most honest and astute decisions. when pythagoras decided (as he often did) to retire into the temple of god for an extended period of time to meditate and pray, he took with his supply of specially prepared food and drink. the food consisted of equal parts of the seeds of poppy and sesame, the skin of the sea onion from which the juice had been thoroughly extracted, the flower of daffodil, the leaves of mallows, and a paste of barley and peas. these he compounded together with the addition of wild honey. for a beverage he took the seeds

d alchemical figures of claudius de dominico celentano vallis novi from a manuscript written and illuminated at naples a.d. 1606 no better way can be found of introducing to the "royal art" a seeker after the mysteries of symbolical philosophy than to place at his disposal an actual example of alchemical writing. the text of this manuscript is as enigmatic as are its diagrams; but to him who will meditate upon the profound significance of both, the deeper issues of mysticism in due time will be made clear. an unknown person through whose hands this manuscript passed wrote thus of it "because of its drawings and illustrated expositions, the manuscript is of preeminent importance to the rosicrucians and the contemporary order of freemasons. the first, and larger, part of the illustrations de

MICHAEL FORD WITCHMOON

who brought the black flame unto humanity. shaitan is the path of luciferian self-liberation from which we grow and expand consciousness, from this path we develop in the darkness and shadow of self. three: path of lycanthropic transformation -meditation unto the transformative state of the werewolf. perform a ritual of the devil s skin. the ritual will project into dreams the state of the beast. meditate, imagine and visualize the stages of transformation before dreaming. keep a detailed journal of visions, desires thoughts and difference between this lycanthropic state and normal waking. four: path of nocturnal flight -the individual will meditate on transformation in the astral and dreaming form as a bat/raven/bird or such. keep a detailed record of the imagined and visualized transform

take me 130 130 but the strength and glory of my holy guardian angel shall uplift i am born of fire and blood of which by night i take my fill" we then closed the circle and banished. my dreams that evening were of flying and of feasting, of shapes which burned in black and crimson. i obtained further impetus towards vampiric evocation 'to call them forth' as it were. my instinct was to wait and meditate upon the oracle. due to the necessity of working in a positive and progressive way, avoiding the turn towards black (seeking the gray path, of balance) it is always highly important that the sorcerer decides which is the best to do. such demonic elementals must of their nature desire to become flesh, and may possess living bodies, but i know i successfully absorbed the elemental. i would

MICHAEL W FORD THE VAMPIRE GATE

process. 6. rituals are essential in establishing a link with the luciferian current. it does not matter if you believe in the subjective spirit world or if you view it as a psychological link or both. practice, practice and practice. record results! dream vampyrism 1. utilizing ahrimanic yoga techniques (liber hvhi) gain complete and calm control of the body. this calm should be near perfect. 2. meditate on your chosen victim before sleeping. visualize how you wish to drain their energy. 3. starting with your mind and face, visualize your astral body shape shifting into whatever form you desire. this may be a demonic form or an specific animal this is your choice. 4. focus on a mirror or on the image, lie back on your bed and close your eyes. each breath should be a focus on your astral b

MICHAEL W FORD NOX UMBRA

noon-tide sun, the time sacred of shaitan the opposer, as well as the midnight sun, the time sacred of mather lilith! i give you the life that i am, come now into being, familiar of my flesh and spirit, immortal and isolate (drop a few drops of your blood into the grave soil) disrobe, shrouded and lie within your coffin or grave area created in the temple, have the skull familiar close to you and meditate until sleep arrives. record your occurrences on the dreaming plane. when you wish to work with the nephilimic tomb of sah, perform a calling unto it at the noon day tide, which symbolizes the strength of self to withstand and nourish in the solar force of saturnis, or shaitan. call unto the familiar at twilight as well, embracing the night brn shadow form of of the vampyre, which is an ex

ood, you notice the reflection of your form as her and she as you. she whispers to you in hissing tones "her passion, her lust, we drink and bathe in her fornications. the tongue of this daemon is a snake like, slithering and black in and out of her pale and course mouth. as you face her, staring into her black eyes you both become as one. she enters you and as the emotions start flowing into one meditate on this coming into being. feel her ecstasy, the animal hunger and predatory instincts. keep this feeling close, and when you emerge from the rite, record your emotions and thoughts. when you are complete in your exploration of this cave, banish and close the rite. keep a journal of this working and what you learned about yourself by it. this shadow form is but of you, thus you should see

MORALS AND DOGMA

rable, compared to thee. after the worst assaults of fortune, there will be something left to us--a merry countenance, a cheerful spirit, and a good conscience, the providence of god, our hopes of heaven, our charity for those who have injured us; perhaps a loving wife, and many friends to pity, and some to relieve us; and light and air, and all the beauties of nature; we can read, discourse, and meditate; and having still these blessings, we should be much in love with sorrow and peevishness to lose them all, and prefer to sit down on our little handful of thorns. enjoy the blessings of this day, if god sends them, and the evils of it bear patiently and calmly; for this day only is ours: we are dead to yesterday, and we are not yet born to the morrow. when our fortunes are violently chang

at the very implements of their toil, the fabrics they weave, the merchandise they barter, are designed for spiritual ends; that so believing, their daily lot may be to them a sphere for the noblest improvement. that which we do in our intervals of relaxation, our church-going, and our book-reading, are especially designed to prepare our minds for the _action_ of life. we are to hear and read and meditate, that we may _act_ well; and the _action_ of life is itself the great field for spiritual improvement. there is no task of industry or business, in field or forest, on the wharf or the ship's deck, in the office or the exchange, but has spiritual ends. there is no care or cross of our daily labor, but was especially ordained to nurture in us patience, calmness, resolution, perseverance, g

MOTTA MARCELO THE COMMENTARIES OF AL

lions of years of experience, the very quintessence of it, stored automatically in our subconscious minds. the intellectuals are worse than the bourgeoisie themselves; a la lanterne! give us men! to understand is the attribute of the master of the temple, who has crossed the abyss (or 'pit) that divides the true self from its conscious instrument (see liber 418 'aha, and book 4, part iii) we must meditate the meaning of this attack upon the idea of 'because. the idea of 'because' makes everything dependent on everything else, contrary to the conception of the universe which this book has formulated. it is true that the concatenation exists; but the chain does not fetter our limbs. the actions and reactions of illusion are only appearances; we are not affected. no series of images matters t

sion. these two words are obviously from the angelic language. 55. let mary inviolate be torn upon wheels: for her sake let all chaste women be utterly despised among you! the name mary is connected with mars, mors, etc, from the sanskrit mr, to slay; and with mare, the sea, whose water opposes the fire of horus. i here quote a passage from liber xcvii which deals with this fully "let me strictly meditate this hate of the mother. mr is the sanskrit root "kill, hence mara, mors, maria, and i suppose meer, mere, mer in short, lots of words meaning death or sea. note mordred as the traitor villain in morte d'arthur. in liber legis we have "mary" who is to be "torn upon wheels, apparently because she is 'inviolate. liber 418 has some explanation of this "because she hath shut herself up, i see

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

lders. his aim, whether with spear, lance, or bow, was unerring, and at the age of eighteen he was considered to be the strongest as well as the most beautiful youth in all greece. the choice of heracles..heracles felt that the time had now arrived when it became necessary to decide for himself how to make use of the extraordinary powers with which he had been endowed by the gods; and in order to meditate in solitude on this all-important subject, he repaired to a lonely and secluded spot in the heart of the forest. here two females of great beauty appeared to him [236]one was vice, the other virtue. the former was full of artificial wiles and fascinating arts, her face painted and her dress gaudy and attractive; whilst the latter was of noble bearing and modest mien, her robes of spotless

PHOSPHORUS

e essence of lucifer as shadow, for a minimum of ten minutes and then as light for an equal time. relate both to you personally and how you are becoming in this light reflect on who you were and where you are going. 5. the algol sigil is the fiery and diabolic essence of isolate consciousness, the eye and heart of set, ahriman and hecate. it is both daimon and seraph, a mirror and a gate of hell. meditate and focus upon this mirror. 6. the sigil of lucifer is the mark of the rebellion of spirit, the separation of ain soph (limitless light) to the dual ecstasies of shadow and flame. mark thy soul/spirit/consciousness with the sigil of adonai, the lord of the earth called also shaitan. 7. baphomet is the god form of the luciferian path, enfleshed as the witch begetter and the lord of the bla

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

erface between that world and the world below it on the chain of spiritual development, where the glight h (i.e, consciousness) of the higher world is translated into or projected onto terms meaningful in the lower world, which is in fact defined by this lower level of divine consciousness. according to jewish law, when we recite the shema, ghear, o israel, g-d is our g-d; g-d is one, h we are to meditate on certain allusions in the spelling of the word for gone, h echad. this word is spelled alef-chet-dalet; the word alef means gchief h (aluf; the numerical values of chet and dalet are 8, and 4, respectively. we are to consider how the gchief of the world, h i.e, g-d, is master of the 8, i.e, the seven heavens and earth, and the 4, i.e, the four directions. thus, the chet signifies g-d fs

hermore, these fasts are essentially not practicable today since our constitutions are much weaker than those of previous generations. instead, we are to redeem these fasts by giving charity. there are three types of vengeance alluded to in the story of pinchas: gby avenging, h gmy vengeance, h and gi did not destroy the children of israel in my vengeance. h during the morning prayers, one should meditate on the divine name ekyeh as it is spelled out with the letter hei, the numerical value of which is 151. during the afternoon prayers, one should meditate on the name ekyeh squared, which also equals 151. during the evening prayers, one should meditate on the divine names adni elokim, the combined numerical values of which equal 151 (i am not sure if he told us to do it this way or opposit

ivine name ekyeh as it is spelled out with the letter hei, the numerical value of which is 151. during the afternoon prayers, one should meditate on the name ekyeh squared, which also equals 151. during the evening prayers, one should meditate on the divine names adni elokim, the combined numerical values of which equal 151 (i am not sure if he told us to do it this way or oppositely, that is, to meditate on what is said above regarding the evening prayers during the afternoon prayers and vice versa) the way this is done is as follows. we shall explain with regard to how one meditates during the morning prayers of the 151 fast days, and from this you will understand how to meditate during the other prayers. on the first fast day, you should meditate [during the morning prayers] on the lett

rayers during the afternoon prayers and vice versa) the way this is done is as follows. we shall explain with regard to how one meditates during the morning prayers of the 151 fast days, and from this you will understand how to meditate during the other prayers. on the first fast day, you should meditate [during the morning prayers] on the letter alef. during the next thirty fast days, you should meditate [during the morning prayers] on the letter lamed [whose numerical value is 30, this being the second letter of the spellingout of the letter alef [i.e, the first letter of the name ekyeh. during the next eighty fast days, you should meditate [during the morning prayers] on the letter pei [whose numerical value is 80, this being the third letter of the spelling-out of the letter alef. in t

e morning prayers] on the letter lamed [whose numerical value is 30, this being the second letter of the spellingout of the letter alef [i.e, the first letter of the name ekyeh. during the next eighty fast days, you should meditate [during the morning prayers] on the letter pei [whose numerical value is 80, this being the third letter of the spelling-out of the letter alef. in this way you should meditate [on the remaining letters of the spelling-out of the name ekyeh] for the duration of the 151 fast days. schematically, this would look like this: morning prayer alef 1 lamed 30 pei 80 hei 5 hei 5 yud 10 vav 6 dalet 4 hei 5 hei 5 afternoon prayer alef 12 hei 25 yud 100 hei 25 evening prayer alef 1 dalet 4 nun 50 yud 10 alef 1 lamed 30 hei 5 yud 10 mem 40 i do not remember which vowels to u

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

e sepher yetzirah or book of formation. the two pillars either side of the altar represent: active: the white pillar on the south side. male. adam. pillar of light and fire. right kerub. metatron <123> the serpent on the tree of life second knowledge lecture passive: the back pillar on the north side. female. eve. pillar of cloud. left kerub. sandalphon <124> the second meditation let the zelator meditate on a straight line. let him take a ruler or a pencil and by moving it a distance equal to its length, outline a square. having done this, let him, after quieting his mind with the rhythmic breathing taught in the first meditation, mentally formulate a cube, and endeavor to discover the significance of this figure and its correspondences. let him meditate upon minerals and crystals, choosi

figure and its correspondences. let him meditate upon minerals and crystals, choosing especially a crystal of salt, and entering into it, actually feel himself of crystalline formation. looking out on the universe from this standpoint, let him identify himself with the earth spirits in love and sympathy, recalling as far as he can their prayer as said in the closing of the zelator grade. let him meditate upon the earth triplicity, visualising the symbols of a bull-a virgin-a goat-which stand for kerubic earthmutable earth-cardinal earth. for the above terms consult a simple astrology manual. make notes of the ideas and pictures which arise in your mind. the four worlds of the qabalah are <125> atziluth, archetypal-pure deity. nl??ll briah, creative-archangelic. 7n'lx yetzirah, formative-a

e twin serpents whose heads rest upon chesed and p geburah <132> the meaning of luna on the tree of life is thus: in its increase it embraces the side of mercy; in its decrease the side of severity, and at the full, it reflects the sun of tiphareth <133> meditation let the theoricus practise the moon breath, while saying mentally the word aum (moon breath is through the left nostril only) let him meditate upon the waxing and waning crescents, while visualising a silver crescent upon an indigo background. let him now call before his mind the signs of the airy triplicity= and enclosed in these, let him meditate upon the numbers nine and five and therewith the forms of the pentagram and pentangle. let him now rise in imagination above the mineral world into the world of trees and flowers and

e airy triplicity= and enclosed in these, let him meditate upon the numbers nine and five and therewith the forms of the pentagram and pentangle. let him now rise in imagination above the mineral world into the world of trees and flowers and idenbfy himself in love and sympathy with the powers of the elements behind these. let him realise the mental world where mind rules over matter, and let him meditate upon the ideas of appearance and reality <135> fourth knowledge lecture the figures of geomancy and their zodiacal attribuhons .a. populus via* fortuna minor conjunctio ci& 0 q 4. caudq dracoms sp carcer tristitia letitia d* i.3 x 52 70 the golden dawn: volume i book one <136> the numbers and lineal figures appropriate to the planets are: saturn 3 triangle jupiter ;square mars 5 p e n t a

ice) d 5 q 20 9 the hermit (prudence "7 21 10 the wheel of fortune 2 3 22 11 justice (strength) 9 rr 23 12 the hanged man t3 v 24 13 death f n-l 25 14 temperance b fl 26 15 the devil y w 27 16 tower struck by lightning 3 d 28 17 the star 3 2x 29 18 the moon? x 30 19 the sun 1 0 31 20 last judgment v a 32 21 the universe. n k 72 the golden dawn: volume i book one <140> meditation let the practicus meditate upon the symbols of the rhomboid and the vesica. let him seek out their meanings and correspondences let him contemplate the symbol mercury and the number 8. let him now learn to control his emotions, on no account giving way to anger, hatred and jealousy, but to turn the force he hitherto expended in these directions towards the attainment of perfection, that the malarial marsh of his na

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

ntent onobtaining the elixir of life, the vampire-food, that shall enable man to live forever in unalloyedhealth, and this with the discovery of metallic transmutation would enable them to enjoy luxury andrituals of the societas rosicrucianis in angliasecond section46 ease of body to the extent of their desire.we will question them of things terrestrial, celestial and the destiny of the soul, and meditate onwhat we hear. this is the astrologic and astronomic cavern of the rosaic philosophers. disturb nottheir calculations, but draw nigh in silence, and we will abide our time.the cond. of n. taps 3 then 4, on the entrance. no response; again a little louder; still no answer.the door is discovered to be ajar, is pushed open, and they quietly enter and listen. one of theastrologers is soliloq

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

ir symbols. the kabalah alone consecrates the alliance of universal reason and the divine word; it establishes by the counterpoise of two forces in apparent opposition, the eternal balance of being; it alone reconciles reason with faith, power with liberty, science with mystery: it has the keys of the present, past and future! to become initiated into the kabalah it is insufficient to read and to meditate upon the writings of reuchlin, galatinus, kircher, or picus de mirandola; it is necessary to study and understand the hebrew writers in the collection of pistorius, the sepher yetzirah above all; it is essential in particular to master the great book zohar, to investigate the collection of 1684, entitled kabbala denudata, especially the treatise on kabalistic pneumatics and that on the re

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

he eyes. should nothing result, the same experiment must be renewed in the following year, and if necessary a third time, when it is certain that the desired apparition will be obtained, and the longer it has been delayed the more realistic and striking it will be. evocations of knowledge and intelligence are performed with more solemn ceremonies. if concerned with a celebrated personage, we must meditate for twentyone days upon his life and writings, form an idea of his appearance, converse with him mentally and imagine his answers. we must carry his portrait, or at least his name, about us, following a vegetarian diet for twenty-one days and a severe fast during the last seven. we must next construct the magical oratory, described in the thirteenth chapter of our gdoctrine h, and see tha

RUBY TABLET OF SET

e motives noble, godly, or were they petty and selfserving [shu] now is the time to shine the light of truth upon your plans, your motives, your paths of action. look deep within yourself, with set's guidance, with maat's balance, with shu's conscious vision, and tefnut's conscientious reflection. plan your future, create your future, a future befitting the god you shall become [all assembled now meditate and shape their paths of xeper as inspired [closing: farewell to set, close the gate, extinguish the candles, ring the bell [shu and tefnut, echoed by all others] thus it begins. reading list: the sphinx and the chimaera following is the text of a conversation between a sphinx and a chimaera, evoked to manifestation in order to explore certain magical implications of the dialogues of plat

l universe and his willingness to commune with them. 6. close. reading from the book of coming forth by night. closing thanks: the magician should thank the dark lord for coming, even if it's not obvious he was there. the magician may not be able to experience set yet, except in indirect means, so success should not be judged solely on obvious immediate experience. meditation: the magician should meditate on the ritual and carefully collect any thoughts or feelings he might have had. put out lights and scents. put away tools. close temple: the magician should close the temple in a formal and specific manner. this insures the sanctuary of the sacred space created. it can be closed with a simple word or gesture like "it is done. is harwer man? classification: v2- a48.01- 1 author: james l. k

be then the peace and blessing of saturn- the guardian of the threshold- with you, my brothers and sisters. in his exalted name i greet you in this holy ritual lodge of the bull of ombos pylon of the temple of set. lay off all the troubles and frustrations of the work-a-day world! let your hearts beat high and feel yourselves being taken into our living chain of brotherhood. relax completely and meditate with me on solitude, harmony, and power [after three minutes, the first warden strikes the gong three times and says] very well, my brothers and sisters [thereupon the master says] reading list: 24j priests of set- carry out the sacred ritual [second warden rings bell 3 times [the two priests rise and nod toward the master. priest barrett lights each of the three candles, after which prie

aratron! truth reveals itself [first warden] in the name of zaphkiel! wisdom is praised with truth [master] with thy power we go to work [second warden] with thy help it is completed [first warden] in thy spirit it works today and for all time [master, first and second wardens] so shall it be [first warden strikes the gong three times, and says] very well, my brothers and sisters [master] we now meditate in harmonious concentration upon the brothers and sisters who are not among us, and send them all good and harmonious powers of our thoughts- in the spirits of the great demiurges saturn and uranus. close your eyes and meditatively 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

SATANGEL

o manifest material by similar means. the spirits speak to us through our dreaming minds, this they have done from the beginning. such have been the origins of the deepest, most profound initiations. chapter one; shining ones the hierarchy of heaven in comprehending the nature of the devils and demons that are traditionally the source of the black witchcraft power, it is necessary to consider and meditate upon the forms and names of those angelic mysteries from which they are understood v wilful or not v to have descended. from moses onwards kabalists, esotericists and occultists attributed angels governing the powers of the planets, the four seasons, the days of the week, the hours of the day, to places, plants and principles of every kind. they also expanded greatly upon their numbers an

SATANIC BIBLE

ntage. in a satanic magical ceremony, the participants do not: join hands and dance "ring around the rosy" in a circle; burn candles of various colors for various wishes; call out the names of "father, son and holy ghost" while supposedly practicing black arts; pick a "saint" for their personal guide in obtaining help for their problems; dunk themselves in smelly oils and hope the money comes in; meditate so they can arrive at a "great spiritual awakening; recite long incantations with the name of jesus thrown in for good measure, between every few words, etc, etc, etc, ad nauseam! because- this is not the way to practice satanic magic. if you cannot divorce yourself from hypocritical self-deceit, you will never be successful as a magician, much less a satanist. the satanic religion has no

to material gains. in this way the people can be pacified into accepting their lot, no matter how small it may be. satanism uses many labels. if it were not for names, very few of us would understand anything in life, much less attach any significance to it- and significance compels recognition, which is something everyone wants, especially the eastern mystic who tries to prove to everyone he can meditate longer or stand more deprivation and pain than the next fellow. the eastern philosophies preach the dissolution of man's ego before he can produce sins. it is unfathomable to the satanist to conceive of an ego which would willfully choose denial of itself. in countries where this is used as a sop for the willingly impoverished, it is understandable that a philosophy which teaches the deni

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

discouraged. family life is considered the foundation of society. education is important, and parents are required to provide for the education of their children. if finances are tight and only one child can be educated, it is recommended that a daughter be selected instead of a son, as she becomes the first person to educate her children, the next generation. baha s are also required to pray and meditate daily. they are free to create their own prayers or use any of the ones created by the bab, baha u lla h, or abdu l-baha. the one requirement of this daily prayer is that the faithful choose one of three obligatory prayers: the long obligatory prayer, the medium obligatory prayer, or the short obligatory prayer. such prayers can be spoken in a normal voice, chanted, or sung. the short obl

obligatory prayer have the same core message, but with more elaboration and explanation. the medium is repeated in the morning, at noon, and in the evening, while the long is recited once a day, at any time. the faithful are required to wash their faces and hands before and sometimes during the saying of such prayers. followers of the baha faith are also expected to read from religious texts and meditate, or deeply think, on the message they learn twice each day. such meditation is hoped to clear the mind and spirit of daily concerns and allow the faithful to look at their own spirit more closely. baha s do not distinguish between their everyday life and their faith. for them, what they do in the world is an expression of their belief, and it world religions: almanac 83 baha is required t

the buddha, while the lotus is the symbol of wisdom. by clearing the mind, a person prepares for analytical meditation, which allows for insights or sudden understanding. western psychologists explain such thoughts as coming from the unconscious. in buddhism, these insights lead to enlightenment. meditation requires deep concentration and a lack of distraction. as a result, many buddhists need to meditate somewhere quiet and private. in some countries with a theravada tradition, such as thailand, a layperson, typically a man, can actually join a monastery for a short period of time in order to build up his powers of concentration before returning to life outside the monastery. while in the monastery, these laypeople live by strict theravada principles. this means that they try to remain pu

the lunar month, which are determined by the phases of the moon and not by the movement of the sun as in the western calendar. on these days lay buddhists, those who are not nuns or monks, will visit the temple or the local monastery. they listen to monks reading from a pali sutra or delivering a sermon or lesson, and they make offerings of food and clothing to the monks and nuns. they will also meditate on the five precepts. buddhists can worship at home, at a temple, or at a stupa, a stone pillar or burial mound inscribed with sayings of the buddha. a buddhist worshipping at home generally maintains a small shrine in a private area with a statue of the buddha, candles, and an incense burner. tibetan buddhists often also have a photograph of their spiritual teacher on the home shrine. ot

the temple whenever they choose, making offerings and praying to various images. stupas also serve as places of worship. though once simple in form, stupas have become larger over the centuries, with some, such as the shwedagon stupa in rangoon, burma( myanmar, reaching one hundred feet in height. many also are now decorated with beautiful carvings and gold. outside the stupas the faithful either meditate on the teachings of the master buried there or walk around the structure three times to remind themselves of the three major elements of buddhism: the buddha, the dharma, and the sangha. observances and pilgrimages the most important holy days for buddhists are new year s, wesak, dharma day, kathina day, and sangha day. the dates of these festivals can vary not only between theravada and

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

o this at least" said mervale, reasonably enough "wait till the time expires; it is but another day. baffle zanoni. he tells thee that he will meet thee before midnight to-morrow, and defies thee to avoid him. pooh! let us quit naples for some neighbouring place, where, unless he be indeed the devil, he cannot possibly find us. show him that you will not be led blindfold even into an act that you meditate yourself. defer to write to her, or to see her, till after to-morrow. this is all i ask. then visit her, and decide for yourself" glyndon was staggered. he could not combat the reasonings of his friend; he was not convinced, but he hesitated; and at that moment nicot passed them. he turned round, and stopped, as he saw glyndon "well, and do you think still of the pisani "yes; and you "hav

the simplest problems in the simplest of all studies are obscure to one who braces not his mind to their comprehension; as the rower in yonder vessel cannot tell you why two circles can touch each other only in one point, so though all earth were carved over and inscribed with the letters of diviner knowledge, the characters would be valueless to him who does not pause to inquire the language and meditate the truth. young man, if thy imagination is vivid, if thy heart is daring, if thy curiosity is insatiate, i will accept thee as my pupil. but the first lessons are stern and dread "if thou hast mastered them, why not i" answered glyndon, boldly "i have felt from my boyhood that strange mysteries were reserved for my career; and from the proudest ends of ordinary ambition i have carried my

in the field. ho, ho! demosthenes, my hero-coward, how nimble were thy heels at chaeronea! and thou art impatient still! boy, i could tell thee such truths of the past as would make thee the luminary of schools. but thou lustest only for the shadows of the future. thou shalt have thy wish. but the mind must be first exercised and trained. go to thy room, and sleep; fast austerely, read no books; meditate, imagine, dream, bewilder thyself if thou wilt. thought shapes out its own chaos at last. before midnight, seek me again" chapter 4.iv. it is fit that we who endeavour to rise to an elevation so sublime, should study first to leave behind carnal affections, the frailty of the senses, the passions that belong to matter; secondly, to learn by what means we may ascend to the climax of pure i

will then enter on the ordeal you desire, but remember that, in doing so, you must reduce being as far as possible into mind. the senses must be mortified and subdued, not the whisper of one passion heard. thou mayst be master of the cabala and the chemistry; but thou must be master also over the flesh and the blood, over love and vanity, ambition and hate. i will trust to find thee so. fast and meditate till we meet" glyndon crumpled the letter in his hand with a smile of disdain. what! more drudgery, more abstinence! youth without love and pleasure! ha, ha! baffled mejnour, thy pupil shall gain thy secrets without thine aid "and fillide! i passed her cottage in my way, she blushed and sighed when i jested her about you, excellency "well, paolo! i thank thee for so charming an introducti

n the house, and fillide bounded back to the distaff, her finger once more on her lip "there is more magic in fillide than in mejnour" said glyndon to himself, walking gayly home "yet on second thoughts, i know not if i quite so well like a character so ready for revenge. but he who has the real secret can baffle even the vengeance of a woman, and disarm all danger" sirrah! dost thou even already meditate the possibility of treason? oh, well said zanoni "to pour pure water into the muddy well does but disturb the mud" chapter 4.vii. cernis, custodia qualis vestibulo sedeat? facies quae limina servet "aeneid" lib. vi. 574 (see you what porter sits within the vestibule? what face watches at the threshold) and it is profound night. all is at rest within the old castle, all is breathless under

SIX ANGLED RITE OF THE ROYAL SUN OF THE GOAT LORD

nt that is not too long, but has three tines. if your circle is big enough, a full sized pitchfork will do. if you have a buck or a goat's skull, it should be in the center of the circle, in the center of the grouping of the implements. if you happen to be using an altar, it can be on the altar instead. you begin by going to the west, a short distance from the circle, and you close your eyes, and meditate on the darkness, just formless, expansive darkness. you must bring to mind a doorway that seems imposing to you- a frightening doorway, threatening and ominous seeming, and even though no two people will have the same image in their heads, all of these doors should have a rough image of a horned man carved or painted on them, his head and face only. he should be leering in a rather discon

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

uction("cleansing. thus, ordo ab chao, order out of chaos. in this drawing from mylius's philosophia reformata (1622) the alchemical process is "bath" the union of sol (sun) and luna (moon. the "x" is the intersection of the two opposites. swami bua, an indian hindu sage who, in 2003, claimed to be 115 years old. he crosses his legs in the x-configuration typical of hindu gurus and swamis as they meditate and practice yoga. apparently, the swami's lifestyle does not a healthy nation make. according to statistics overall in india, the longevity rate is 23 years less than in north america (photo: transformation magazine, july-august, 2003 "cross my heart and hope to die' 227 kali, merciless goddess of death and destruction, metes out justice and balancing of karma to her victims. observe the

s worldwide cult theosophy and its offspring, the lucis trust, 364 codex magica led for many years by prolific occult writer, alice bailey, likewise adopted the triangle as symbolic of their teachings. in 1937 the lucis trust founded a subsidiary group named triangles which today encourages people across the globe to network by forming local three person triangle groups to come together often and meditate. in this way, said the parent organization in a letter, occult adepts can "help to illumine world thought..through which the new incoming aquarian energies can function, the new ideas spread, and the new world order emerge."7 according to bailey, the coming new world order of the new age is best symbolized by a triangle within a circle, with a single dot, or point, within the triangle. th

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

the mind that connects you with pain in the body, he said. when you think pure thoughts and are mentally strong, you can endure the painful effects of evil karma. the second truth is that in subconscious sleep, we are free. truth number three, he revealed, is when we are in ecstasy, identified with god, we have no karma. this is why the saints say, pray unceasingly. when you continuously pray and meditate, you go into the land of superconsciousness, where no troubles can reach you. m delving deeper brunton, paul. a search in secret india. new york: samuel weiser, 1972. crim, keith, ed. the perennial dictionary of world religions. san francisco: harper collins, 1989. head, joseph, and s. l. cranston. reincarnation: an east-west anthology. wheaton, ill: quest books, 1968. hinduism today. htt

en who gathered for the series of popular lectures and seminars that they were gods, possessed of a divine nature, fully capable of creating and realizing whatever goals they desired. when answering questions from individuals, he addresses them as master, thereby indicating that he considers them on the path of selfmastery. consistent with other new age teachers, ramtha teaches that all those who meditate upon the vital life-force within will be directed to the path of self-realization. although j. z. knight has been criticized by those who point out that there is no substantial evidence that ramtha s lemuria or atlantis ever existed and that 35,000 years ago, humankind was still at the hunter and gatherer stage of development, she has received the harshest criticism for the high prices sh

tors to the city, causing them to believe that they are on a mission from god and that they must carry out his will. thousands of pilgrims come each year from all over the world to experience the sacred sites of old jerusalem. the visitors are able to walk the streets where many of their biblical heroes and heroines trod. in jersusalem, citizens of our modern, fast-paced technological society can meditate under the shade of olive trees and reflect upon the divine inspiration that guided the ancient prophets, teachers, and kings to write the psalms, sermons, and scriptures. the pilgrims can leave the city and travel through the same landscapes where the great figures of the bible and the qu ran sought god and heard his messages. such a total immersion in the places and events recounted in s

THE GOLDEN ESSENCE

ussing. why a housle, at all? how does the ritual act of eating and drinking, even if the contents of the meal are harmonically linked to all these beings and forces, help us to achieve the realization of these mythological realities within ourselves? simply put, the housle brings in an added level of reinforcement for the mind and understanding. the housle removes the confusion of just trying to meditate on all this and gives us something meaningful and concrete to link our efforts to. but there is still more than that. the housle s symbolism has a lot of innate power, as a result of it s deep relationship to the central forces of the cosmos; as we have seen, the housle can be engaged on many levels. every detail of the housle is volumes deep, and speaks of perfection. we have analyzed wh

thame (if you are using one) before you do this. then, standing before the blessed bread and drink, pick up both of the containers holding them, and hold them above the head, declaring: i am the alpha and the omega i am the first and the last i am fate and love i am the true life that comes of them all. at this point, a horn can be blown, or a bell rung again, or, in silence, the participants can meditate on the image of a blinding light coming from the east, and shining on the offerings as they fill with radiance and life. however, if this image is meditated upon, the radiance and life should be seen as welling up from within the offerings, and it should be known and accepted in the mind, that this life is coming from some mysterious place, outside the world, a place not here nor there, a

THE KEY TO THE MYSTERIES

ce which penetrates the heart. 28 soft tears come to moisten the eyes, and sighs escape like incense smoke. one feels oneself in love, ineffably in love, with all that is beauty, truth, and justice; one throbs with a new life, and one fears no more to die. for prayer is the eternal life of intelligence and love; it is the life of god upon earth. love one another- that is the law and the prophets! meditate, and understand this word. and when you have understood, read no more, seek no more, doubt no more- love! be no more wise, be no more learned- love! that is the whole doctrine of true religion; religion means charity, and god himself is only love. i have already said to you, to love is to give. the impious man is he who absorbs others. the pious man is he who loses himself in humanity. if

ns of the keys of qabalistic magic. in all symbolisms, in fact, we find ideas of antagonism and of harmony producing a trinitarian notion in the conception of divinity, following which the mythological personification of the four cardinal points of heaven completes the sacred septenary, the base of all dogmas and of all rites. in order to convince oneself of it, it is sufficient to read again and meditate upon the learned work of dupuis, who would be a great qabalist if he had seen a harmony of truths where his negative preoccupations only permitted him to see a concert of errors. it is not here our business to repeat his work, which everybody knows; but it is important to prove that the religious reform brought about by moses was altogether qabalistic, that christianity, in instituting a

emonstrated, this primitive disposition in the form of a wheel. the hieroglyphs of the game of goose are simpler than those of the tarot, but one finds the same symbols in it: the juggler, the king, the queen, the tower, the devil or typhon, death, and so on. the diceindicated chances of the game represent those of life, and conceal a highly philosophical sense sufficiently profound to make sages meditate, and simple enough to be understood by children. the allegorical personage palamedes, is, however, identical with enoch, hermes, and cadmus, to whom various mythologies have attributed the invention of letters. but, in the conception of homer, palamedes, the man who exposed the fraud of ulysses and fell a victim to his revenge, represents 195 the initiator or the man of genius whose etern

THE MAGICIAN S KABBALAH

is determined to make any sacrifice required, and the chain restricts his wandering. the three "binding items" surround the holy oil, representing consecration, grace and aspiration. this could be taken to symbolise in the concentric circles model of kabbalah that geburah is the outer circle of chesed, which has its roots in binah, to which the oil can be associated. wippler mentions that one can meditate on geburah and chesed as analysis and synthesis, in order to reach an accurate self-evaluation. this resumes the idea of justice, the path running from geburah to tiphareth, the central sephirah of balance. a useful object of meditation for this triad, and indeed any part of the tree, would be a prism, into which light enters as a single "ray, and emerges "split" into the visible spectrum

a picture of a star constellation in the form of a triangle. use this exercise to demonstrate that the complex world about us can be seen to be composed of simple patterns in different orders. the simplest pattern, of course, is a point, which is a title of kether. 3. find a picture of something which for you symbolises an "emanative system, i.e. a waterfall, an explosion, a flowchart, a flower. meditate on this symbol at the start of each day, as a reminder of the constant emanation taking place about, within and through you. 4. observe ways in which we organise things; linear progressions, sets, sorts, orders, levels and layers, and the criteria we use to make sense of the world around us; colour, size, shape, number. consider kabbalah as an extension and supplement to the way in which

rah, having five points, it is appropriate that the lesser banishing ritual of the pentagram is here introduced, being the most common form of preliminary temple ritual in ritual magic. however, as this ritual is of primary importance in most magical work, i here offer a kabbalistic commentary on its nature, and have provided the full ritual in the appendices. point gimel light incense. pause and meditate briefly on the nature of sacrifice, where one substance changes its form entirely, hence dying, only to allow another form of itself to rise, like insence. points beth, vau and resh these points together form the basis of the lesser banishing ritual of the pentagram, which is now performed. the hebrew word, beth vau resh, bvr, means 'to be empty, uncultivated, and hence indicates the natu

yond that to binah, which can only dimly be seen. when you are ready, turn to face the west and touch your right shoulder with your right hand, saying; geburah this activates the pillar of severity and identifies it with your right side and the actions of your right hand. points peh, aleph and resh the word phar means 'beauty' and from it is derived tiphareth. move to the centre of the temple and meditate on the symbol of the rose for a moment. imagine it as a symbol of your true self, and visualise it blooming as the light comes to it. point tau move now to the right of the temple, standing in the south and facing east again. state; i have entered in, seeking mercy. visualise standing now in netzach, and the pillar of mercy extending outwards and away to chesed, and beyond to chockmah. wh

THE MIDDLE PILLAR

ower. whilst employing the sign of silence, the student should contrive to imagine that the name which has been projected by the first sign to the outer limits of space, surges back upon him, penetrating him through and through. his whole being should be flooded with a divine light, and a sense of ecstasy should overwhelm the mind and vision. standing quietly in this sign, the practitioner should meditate upon the spiritual value involved in the nature of the name he has used. there should dawn upon his mind by direct perception an understanding and a wide sympathy with that spiritual power to which he has opened himself and which now flows unimpeded through him. it is often accompanied at first by a complete blankout of every faculty of the mind, so that for at least some seconds one is l

eness or perception. the only way to increase sensitivity is to become aware-aware of that which is w i h as well as that which is without. try this body awareness exercise.4 sitting comfortably or lying on the floor, merely attempt to observe what is happening with your own body (if you have trouble with your lower back, be sure to place a couple of pillows under each knee whenever lying down to meditate) simply watch your physical body and its various sensations. do not do anything special. breathe normally and don't try to relax or control wandering thoughts. just try to notice what happens. after a few moments, find a comfortable position and stay in it, without moving or consciously fidgeting in any way. remain perfectly still. at first this exercise should be practiced for no more th

THE WITCH CULT OF ZOS VEL THANATOS

ch one of the female magicians would be laying. it begins with the priest of thanatos invoking: now listen to the voice of thanatos known to men as the face of death, whom they worship with howling and shattering teeth. all the while a funerary drum beats and calls forth the dead. soon, the congregation throws human bones and grave soil within the coffin, which is soon closed. the celebrants then meditate on among other things, their own death, and understanding that physical death is a natural function of life. babalon emerges then from the coffin and then announces herself incarnate. this sigil of babalon would be between the priestess breasts, being revealed when she tears the grave shroud off. babalon will now take a human skull bowl filled with blood and chant the dedication to her ma

THE SECRET RITUALS OF THE OTO

esigned solely to enable you to do your will. in order that you may do the one thing which you will truly, you must therefore renounce all those other things which may tempt you to swerve from the one purpose of your sojourn amongst us. this tent, under whose canopy i sit, is restrained by the rigidity of its support. it fulfils its design by virtue of this discipline. i charge you, therefore, to meditate over this paradox, in order that you may understand the necessity to undergo that course of training which will make you efficient as a soldier of freedom. let me further assure you that the word freedom is with us, no idle term. we neither know nor care what your will is. thou hast no right but to do thy will. do that and no other shall say nay. we unreservedly place power in your hands

THE HOLY BIBLE KING JAMES VERSION

o her, thou [art] our sister, be thou [the mother] of thousands of millions, and let thy seed possess the gate of those which hate them. 24:61 and rebekah arose, and her damsels, and they rode upon the camels, and followed the man: and the servant took rebekah, and went his way. 24:62 and isaac came from the way of the well lahai-roi; for he dwelt in the south country. 24:63 and isaac went out to meditate in the field at the eventide: and he lifted up his eyes, and saw, and, behold, the camels [were] coming. 24:64 and rebekah lifted up her eyes, and when she saw isaac, she lighted off the camel. 24:65 for she [had] said unto the servant, what man [is] this that walketh in the field to meet us? and the servant [had] said, it [is] my master: therefore she took a vail, and covered herself. 24

e for an inheritance the land, which i sware unto their fathers to give them. 1:7 only be thou strong and very courageous, that thou mayest observe to do according to all the law, which moses my servant commanded thee: turn not from it [to] the right hand or [to] the left, that thou mayest prosper whithersoever thou goest. 1:8 this book of the law shall not depart out of thy mouth; but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein: for then thou shalt make thy way prosperous, and then thou shalt have good success. 1:9 have not i commanded thee? be strong and of a good courage; be not afraid, neither be thou dismayed: for the lord thy god [is] with thee whithersoever thou goest. 1:10 then joshua commanded the officers of t

d and forty years, and saw his sons, and his sons sons [even] four generations. 42:17 so job died [being] old and full of days. page 309 psalms the book of psalms psalm 1 book i 1:1 blessed [is] the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful. 1:2 but his delight [is] in the law of the lord; and in his law doth he meditate day and night. 1:3 and he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither; and whatsoever he doeth shall prosper. 1:4 the ungodly [are] not so: but [are] like the chaff which the wind driveth away. 1:5 therefore the ungodly shall not stand in the judgment, nor sinners in the congregation of the righteous. 1:6

; 63:2 to see thy power and thy glory, so [as] i have seen thee in the sanctuary. 63:3 because thy lovingkindness [is] better than life, my lips shall praise thee. 63:4 thus will i bless thee while i live: i will lift up my hands in thy name. 63:5 my soul shall be satisfied as [with] marrow and fatness; and my mouth shall praise [thee] with joyful lips: 63:6 when i remember thee upon my bed [and] meditate on thee in the [night] watches. 63:7 because thou hast been my help, therefore in the shadow of thy wings will i rejoice. 63:8 my soul followeth hard after thee: thy right hand upholdeth me. 63:9 but those [that] seek my soul, to destroy [it] shall go into the lower parts of the earth. 63:10 they shall fall by the sword: they shall be a portion for foxes. 63:11 but the king shall rejoice

favourable no more? 77:8 is his mercy clean gone for ever? doth [his] promise fail for evermore? 77:9 hath god forgotten to be gracious? hath he in anger shut up his tender mercies? selah. 77:10 and i said, this [is] my infirmity [but i will remember] the years of the right hand of the most high. 77:11 i will remember the works of the lord: surely i will remember thy wonders of old. 77:12 i will meditate also of all thy work, and talk of thy doings. 77:13 thy way, o god [is] in the sanctuary: who [is so] great a god as [our] god? 77:14 thou [art] the god that doest wonders: thou hast declared thy strength among the people. 77:15 thou hast with [thine] arm redeemed thy people, the sons of jacob and joseph. selah. 77:16 the waters saw thee, o god, the waters saw thee; they were afraid: the

TURNER ROBERT ARBETEL OF MAGICK

by art. among these species of magick, that is the most excellent of all, which dependeth upon god alone. the second, them whom the spirits do serve faithfully of their own accord. the third is, that which is the property of christians, which dependeth on the power of christ which he hath in heaven and earth. aphorism 39. there is a seven-fold preparation to learn the magick art. the first is, to meditate day and night how to attain to the true knowledge of god, both by his word revealed from the foundation of the world; as also by the seal of the creation, and of the creatures; and by the wonderful effects which the visible and invisible creatures of god do shew forth. secondly it is requisite, that a man descend down into himself, and chiefly study to know himself; what mortal part he ha

come in his minde; and so he shall be divinely defended from all evil. aphorism 40. when the magician determineth with himself to do any incorporeal thing either with any exteriour or interiour sense, then let him govern himself according to these seven subsequent laws, to accomplish his magical end. the first law is this, that he know that such a spirit is ordained unto him from god; and let him meditate that god is the beholder of all his thoughts and actions; therefore let him direct all the course of his life according to the rule prescribed in the word of god. secondly, alwaies pray with david, take not thy holy spirit from me; and strengthen me with thy free spirit; and lead us not into temptation, but deliver us from 1. 27 evil: i beseech thee, o heavenly father, do not give power t

ly enjoy all his lusts and delights in contempt of god and his anger. aphorism 44. the passage from the common life of man unto a magical life, is no other but a sleep, from that life; and an awaking to this life; for those things which happen to ignorant and unwise men in their common life, the same things happen to the willing and knowing magitian. the magitian understandeth when the minde doth meditate of himself; he deliberateth, reasoneth, constituteth and determineth what is to be done; he observeth when his cogititions do proceed from a divine separate essence, and he proveth of what order that divine separate essence is. but the man that is ignorant of magick, is carried to and fro, as it were in war with his affections; he knoweth not when they issue out of his own minde, or are i

TYSON DONALD NEW MILLENNIUM MAGIC

st each ultimately returns. the divine act of creation did not happen once at the beginning of the universe, nor does it occur only once at the beginning of a life. it is happening constantly everywhere. in a single second every human being is recreated an infinite number of times. this is why blake said "if the sun& moon should doubt /they'd immedi- ately go out."2 it is useful in this matter to meditate on the flame of a candle, which is a metaphor of the physical universe. it exists, has shape and endures, yet is made of nothingness that rises from nowhere, momentarily forms the flame-body, and then vanishes upwards into the nothingness from whence it came. it is also useful to med- itate on the wave. just as both universes are in every human, so does a living human being occu- py a por

suppress them but by allowing them to rise up unchecked within you while you observe them dispassionately as from a great height, as though they belonged to another person you hardly know. listen to the stream of your thoughts as though it were the ceaseless chatter of a foolish, bigot- ed old woman, and for the first time, see your thoughts for what they are-vain, arrogant, and futile. pray and meditate at least twice a day, once in the morning and once in the evening. three times-once at noon-would be better. four times-waking your- self every night at midnight-is better still. prayer and meditation always go together. in meditation you open yourself to currents in the subconscious mind. prayer is your shield of protection. pray before and after the period of meditation. of course, pray

unfortunately, this cannot be answered in a few brief directions. there is no exercise that will guarantee success because control over the dreams and visions only comes when a certain level of self-awakening has been reached. the magus must persevere on the path of becoming, pray for enlightenment, make his or her self a pure vessel for the light, and actively court the guardian. he or she must meditate often on inner silence and hone the will into a fine cutting instrument. he or she must become familiar with the tools of the art and must practice visual- ization exercises daily until the primary symbols of magic can be clearly seen with the open eyes in daylight. then, if the magus meditates on a problem requiring a solution, and on the form of the solution, and upon sleeping dreams th

TYSON DONALD SOUL FLIGHT

s to employ a tarot trump for an astral key, hold it beneath your hands to your solar plexus as you lie on the bed in your practice chamber after you draw the circle of protection around your bed, and just prior to forming the sign of projection above your face. it is a good idea to place the card in a protective envelope or wallet to prevent its damage from the moisture of your hands. you should meditate on the trump before beginning the ritual of projection, so that you can easily hold the image of the trump in your imagination. conduct the general ritual of projection as described in chapter 10, using the tarot card as a keycard to open the door of your astral chamber and the doors of the elevator. even if the card is enclosed in a wallet on the physical level, its image is exposed on o

pigment, which in a symbolic sense represents blood. this was done in ancient times, so it is not a modern cheat-runes were stained with red ochre, a natural pigment dug from the ground that served as the blood of the earth itself. using a rune key draw the rune you wish to travel into about three inches tall on a small square of paper or a card, using red ink or red paint, and let it dry as you meditate upon its meaning. this will serve as the key during the general ritual of projection, and will be held over the solar plexus beneath your folded hands as you lie on your back on your bed and project yourself into the astral chamber. on the astral level, it becomes your keycard and unlocks the door of your astral chamber and the doors of the elevator. traveling to the worlds of the runes i

TYSON DONALD THE POWER OF THE WORD

witness to my rebirth and acknowledge my names. so let it be. visualize the figure of the heavenly messiah permeating your flesh and bone. receive this spirit into your mind and heart. think with his thoughts, feel with his emotions, and as much as possible actually become the christform, not only outwardly in features and shape of body, but inwardly in the depths of your soul. now is the time to meditate upon any particular problem or question you may have, which you do not in your own persona, but in the identity of 160 tetragrammaton the messiah. if the ritual is active, instead of meditating as christ, you will enact your ritual desire in the identity of the heavenly christ. you will assume the seated form of christ and use the name of power ihvshh for works involving the right hand--e

UNCLE SETNAKT SEZ PERFORM A RITUAL TOASTING

ou directing the forces that are within and beyond you to further your own self. this is an extension and magnification of you! an example would be "i setnakt do raise this horn in troth to the great setnakt swearing that i will have finished my novel before i next sit in this hall! i swear that this work will reveal the strength, beauty, and terror of my art" after this fearsome pledge, you must meditate on past failures and triumphs slowly letting this meditation take you to an understanding of the nature of isolate intelligence. when this is achieved, you may close in the standard manner. for those of you operating outside of the temple of set, i would recommend crying out "hail set! hail loki" and ringing the bell nine times. 8. to be effective this rite must be done many times. someti

UNCLE SETNAKT SEZ TIMING IN GREATER AND LESSER BLACK MAGIC

l, test your concentration against the clock. like the athlete trains his body, the magician must train his psyche. many beginners find that they cannot concentrate for more than seconds at a time. they perceive this as a failure rather than the natural outcome of societal training (docile sheeple aren't supposed to concentrate. a simple and powerful exercise is to put aside nine minutes a day to meditate on projecting your godhood from the realm of being into the realm of becoming. during this active meditation hold a long leather thong with a few beads on it. every time you find that your concentration has wandered, move a bead from one end to the other. don't nag yourself, just return to the process. at the end of the exercise note in your magical diary how many beads you've had to move

VOX SABBATUM

, being able to change form among the angels as he so desired. the luciferian sabbat is the self modeling self-deification through high sorcery in the aim of aligning the self with the logos of yaltabaoth, who is the fallen djinn most high. remember that all gods speak through our flesh, the perfected angel-demon called lucifer is strength, will and isolate consciousness that stands alone. as you meditate and participate by dream or flesh remember the will that invokes change in a positive sense. you are the djinn of fire who begets both light and darkness, you are the serpent and the lion, the wolf and the goat. with the angelic higher self (the true will) you will join the bestial self (the daemon or shadow) as one. the luciferian sabbat may be conducted in the following manner. let the

lt, empowered, inspired and at a calm all at the same time. at this moment algol vanishes and you are in this storm ridden sky, yet you are unmoved by the violent winds. as practice and time moves on, you will be able to control some of these winds by the force of your will. as you are alone in this aethyr, begin to visualize the change within yourself, what you want to achieve and why. think and meditate on how you will achieve 17 coven maleficia witch, known as davcina or elda isela ford the artist. vox sabbatum the witches sabbat 30 it, focus on weaknesses turning into strength and ways to improve the self. do not overload your self, have one strong focus and introspect accordingly. you may notice visitations from other luciferian shadows or daemons, listen to them and communicate; you

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

it shall be given to you. knock and it shall be opened unto you (matthew 7:7) your divine mother can grant the occult powers you long for. pray to your divine mother; practice your esoteric exercises; you can ask your adorable mother for clairvoyance, telepathy, clairaudience, the faculties for astral projection, etc. you can be sure that your divine mother will listen to your pleadings. you must meditate profoundly everyday upon your divine mother, praying, supplicating. you need to be devoured by the serpent. one (1) is the man, two (2) is the woman; the man is one column and the woman is the other column of the temple. the two columns must not be too close nor too distant; there must be enough space so that the light can pass between them. it is necessary to transmute the lead of the pe

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 woman in the secret act, he becomes a god since he converts himself into a creator at that very moment. some seers state that in those precise moments of love, the two beings are seen enveloped by a brilliant burst of light; they are enveloped by the most

ora el disc pulo la recibi en su casa. juan 19:26-27 25 the word john can be rearranged as follows: i.e.o.u.a.n, the verb (the dragon of wisdom. indeed, the woman is the mother of the verb and the woman officiates upon the altar of the blessed goddess mother of the world. now brethren, know that the venerable priestess of your divine mother kundalini is your spouse. brothers and sisters, pray and meditate a great deal to your divine mother kundalini as follows: invocation oh isis! mother of the cosmos, root of love, trunk, bud, leaf, flower and seed of all that exists; we conjure thee, naturalizing force. we call upon the queen of space and of the night, and kissing her loving eyes, drinking the dew from her lips, breathing the sweet aroma of her body, we exclaim: oh thou, nut! eternal sei

yes, drinking the dew from her lips, breathing the sweet aroma of her body, we exclaim: oh thou, nut! eternal seity of heaven, who art the primordial soul, who art what was and what shall be, whose veil no mortal has lifted, when thou art beneath the irradiating stars of the nocturnal and profound sky of the desert, with purity of heart and in the flame of the serpent, we call upon thee! pray and meditate intensely. the divine mother teaches her children. this prayer must be performed while combining meditation with the state of slumber. then as in visions of dreams, illumination emerges; thus the divine mother approaches the devotee in order to instruct him in the great mysteries. la palabra juan se descompone as: i.e.o.u.a.n, el verbo (el drag n de sabidur a. realmente ella es la madre d

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 vocalize the s as an affable and fine whistle, like the buzzing of a rattlesnake. los vapores de la materia prima de la gran obra no ascender an por la chimenea sin la ayuda de los inquietos silfos. los gnomos necesitan destilar el oro en el cerebro y eso s lo es posible con la ay

WESTERN MANDALAS OF TRANSFORMATION SR AL

other triangle within a circle, in the flashing colors of green, red, green (red background. this symbol evokes the vibrant energy of fire. make this design in colors as bright as possible. you may use paint or magic markers, or even construction paper. the whole diagram should be about the size of a regular 8-1/2x11 inch sheet of paper when finished, and mounted a few feet away, at eye level, to meditate upon. the technique is to stare with unbroken eye contact for a full three to five minutes. you may find your eyes tiring, but try to remain focused on the figure at one point, rather than moving your eyes around. then shut your eyes and see if an after-image occurs (in the opposite color. this usually happens, even on the first attempt. if it doesn't, try again. you may need to move the

e somewhere on the magical seal itself. this can be a whole sentence, or something as short and simple as "i communicate" it can be printed around the rim, or, if it is not too long, it can even be made into a sigil and traced onto a planetary kamea (see next chapter. however you choose to use the prayer or affirmation, it should serve as a reminder every time you use the talisman as a mandala to meditate upon. even just a glance at the talisman in the morning could elicit a subconscious response, and the affirmation would figure 3-c 1. ar-rahman.the merciful 2. ar-rahim.the compassionate 3. al-makik.the king 4. al-kuddus.the holy 5. as-salam.the peace 6. as-sabur.the patient 7. ar-rashid.the director 8. al-warith.the heir 9. al-baki.the enduring 10. al-badi.the incomparable 11. al-hadi.th

l making using the techniques as outlined in the preceding chapters. suppose you want to increase the power of memory, particularly in relationship to your dream life. if you want to remember your dreams, you would do the traditional things dream books recommend: keep pen and paper by the bed, and make suggestions to your dream-self before sleep. but you could also make a talisman to the moon and meditate on it for several minutes before your dream quest. focusing on the talisman with unbroken eye contact for five minutes helps to register the image in your mind's eye as you drift off to sleep. depending on the nature of your dream quest, you could create a number of different designs, but in this case some appropriate sigils are gah (increase, since you want to increase your capacity for

at 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 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 t

ne. 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 (clockwise, is 121. b

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

on of experience; forget experience, you lose discrimination; lose discrimination, and you miss life s only purpose. when he has no lust, no hatred, a man walks safely among the things of lust and hatred. to obey the atman is his peaceful joy: sorrow melts into that clear peace: his quiet mind is soon established in peace. the uncontrolled mind does not guess that the atman is present: how can it meditate? without meditation, where is peace? without peace, where is happiness? the wind turns a ship from its course upon the waters: the wandering winds of the senses cast man s mind adrift and turn his better judgment from its course. when a man can still the senses i call him illumined. the recollected mind is awake in the knowledge of the atman which is dark night to the ignorant: the ignora

eplied. you must have a very profound teaching the governor said but i do not understand it. if you want to hold it, yueh-shan continued, you must climb the biggest mountain and sit on the summit or dive into the deepest sea and walk on the bottom. since you cannot enter even your own bed without a burden on your mind, how can you grasp and hold my zen? nyogen: when one keeps the precepts, he can meditate well; when his meditation becomes matured, he attains wisdom. since these three, sila, dhyana, and prajna, are interrelated and equally essential, no one of the three can be carried as an independent study. but the governor was trying to understand the teaching as he might a civil-service examination. he himself had often selected men who might be deficient in one quality, provided that t

nd swim] made an imaginary road to heaven [where are you standing] 94. living alone a monk came to yun-chu and asked, how can i live alone at the top of the mountain? fogai: you are lost in a cloud. yun-chu answered, why do you give up your zen-do in the valley and climb the mountain? fogai: this is not the way to handle ghosts. nyogen: american friends often ask me how to find the quiet place to meditate. my usual answer is, can you not find a quiet 271 spot in your home? no matter how busy one s daily life is, he can find certain minutes in which to meditate and a certain place to sit quietly. merely pining for a quiet place away from his own home is entirely wrong. this monk could not harmonize himself with other monks in the zen-do and wished to live alone on a mountain peak. even thou

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

measurable, decipherable, commingled yet discrete. as simplicius put it, as to what time may be, then, to this question hardly the wisest would be able to find an answer. 15 in the course of the passage of much time, the same sentiment has been expressed by many of the finest philosophical minds. to mention two examples from the twentieth century, alfred north whitehead wrote: it is impossible to meditate on time and the mystery of the creative passage of nature without overwhelming emotion at the limitations of human knowledge. 16 heidegger, too, observed: although we constantly reckon with time or take account of it without explicitly measuring it by the clock and are abandoned to it as the most commonplace thing, whether we are lost in it or pressed by it although time is as familiar to

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

the path shall bring the goddess and god the flesh shall be eternal from my sacred word. i seek now to become as shadow and light, from which i walk between! for each sigil is the very mark of the fallen seraphim, who tasted shadow to unite with light! shall we know this secret glory, visible and esteemed in the glory of those who hold this banner high! so this promethean flame be lit before me! meditate upon the sigil of choice and its meaning. keep a detailed diary and journal. it may be suggested that you will undertake this working in the exploration of the various aspects of lucifer as it has appeared throughout history. the primary focus should be on the bringer of light, the initiator to the highest states of spiritual development and illumination. the islamic lore of azazel known

your chamber (or outdoors, slowly gain complete control over your body and visualize the luciferian angel (the higher faculty of man) rising in light above you..the azal ucel ritual of the holy guardian angel is used to visualize and confirm light within the self, to direct that focus of mind and develop the body of light..the major arcana of the tarot is useful for developing the body of light. meditate on the attributes of each card, and then envision the self clearly reflecting these attributes via the mind. allow the consciousness to move through them. ascend in the direction of each plane. it is possible to use a mask to reach a agreed meditative state of bringing forth the angel of light, to focus and visualize the features of the mask as a face of the light. the ascending and risin

the algol sigil is a mirror for the magician to project through..the higher octave of saturn is the angelic sphere or higher consciousness. let this light strengthen your being accordingly. listen well to your instincts. 18 the body of shadow..the shadow is developed by the antinomian work of the book of cain 19 and specifically yatuk dinoih, nox umbra and further exploration of azothoz. one may meditate on the darkness of being and how this current of the algol pentagram may come into being in the body of the clay touched by the blacksmith of the forge, cain. focus on the essence of ahriman and perform often invocations of the darkness, that which you create you vampyric body from..mediation on the lower octave of saturn may be done so as the body of shadow visualized as the self- a viol

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

or brow 'thou shalt be aware that thou art the son of the father, and thou shall know that thou art in the city of god, and thou art that city (kg withdraws, leaving the postulant alone. the door is partly dosed, showing the wheel of fortune key. one of the officers reads clearly so that postulant may hear through partially dosed door 'harken now unto the mystery of the tarot key before thee, and meditate thereon in thy heart. is not the taro itself named after the rota? the wheel of destiny: of birth and rebirth. lo, do not the radii thereof spring from the white centre of the divine spirit, passing into the darkness of the womb of the divine mother; that being born of the virgin, they may be crucified upon the cross of manifestation, and thence commit themselves again unto the father "ma

ard to our faltering flight: thus we arise. into the darkness plunge, fearless of pain, coldness to silence cleanse us again. still we arise. open ye gates of light door, open wide gaze we within at the glories ye hide; we have arisen. 4. get a spherical rock crystal (moonstone will do, and have sigil of 6=5 name painted on it. 5. write thesis (1000 words) on resurrection and life after death. 6. meditate 40 minutes daily (may include prayer) 7. visit vault regularly. 8. study tarot keys fortitude, hermit, wheel of fortune, strength. preparation during the 4 days immediately preceding advancement spend this in some form of real isolation, or retreat, if possible, on a height. bathe ceremoniously with hot water and a little soda or nh3. learn the following correctly for the ceremony (no pro

0 0

tandardize pronunciation, and is described in books on hebrew grammar. this pointing or dogesh sign is not imortant to the golden dawn magical system. its use was to denote which of the various vowel sounds were meant by the letters used. it is helpful to learn the methodology behind this usage, but it is not required. hebrew letters are holy symbols. they should be carefully drawn and square. 53 meditation one let the neophyte consider a point as defined in mathematics--having position, but no magnitude -and let him note the idea to which this gives rise. concentrating his faculties on this, as a focus, let him endeavor to realize the immanence of the divine throughout nature, in all her aspects. begin by finding a position, balanced, but sufficiently comfortable. breath rhythmically unti

es on this, as a focus, let him endeavor to realize the immanence of the divine throughout nature, in all her aspects. begin by finding a position, balanced, but sufficiently comfortable. breath rhythmically until the body is still and the mind quiet. keep this state for a few minutes at first- and for longer as you get more used to preventing the mind from wandering. think now of the subject for meditation in a general way- then choose one thought or image and follow that to its conclusion. the pillars lecture highlights the two pillars in the neophyte ritual are called the pillars of hermes, seth and solomon. in the ninth chapter of the ritual of the dead, they are called the pillars of shu, the pillars of the gods of the dawning light, and also the northern and southern columns of the g

ers and hymns in the egyptian book of the dead, such as pert-em-hru, are designed to unite man with osiris the redeemer. extended afterlife information is given in this lecture. one should read it several times throughout personal growth to fully understand it. the complete text may be found in the golden dawn by israel regardie. the four fold breath the four fold breath will help you prepare for meditation and your rituals. this is the simplest rhythm for the beginner and a favorite amongst adepts. step 1 empty the lungs and remain thus while counting to four. step 2 inhale, counting to four, so that you feel filled with breath to your neck or throat area. 54 step 3 hold this breath while counting to four. step 4 exhale, counting to four, until the lungs are empty. this should be practice

roat area. 54 step 3 hold this breath while counting to four. step 4 exhale, counting to four, until the lungs are empty. this should be practiced counting slowly and quickly until you find a rhythm that suits you and helps you feel comfortable and still. having attained this, count the breath for two or three minutes, or until you are completely quieted and relaxed. you may then proceed with the meditation or ritual work. the hebrew alphabet 55 letter name value final with value meaning power a aleph 1 ox a b beth 2 house b, v g gimel 3 camel g, gh d daleth 4 door d, dh h heh 5 window h w vav 6 nail, pin, hook v, o, u z zayin 7 sword, armor z j cheth 8 fence, enclosure ch f teth 9 snake t y yod 10 hand y, i k kaph 20 ]500 palm, fist k, kh l lamed 30 ox goad l m mem 40 \600 water m n nun 5

usness to the kether sphere. for without the latter, you may attract lower energies. vibration is not easily attainable and usually needs plenty of practice and relaxation. just like the four fold breath, it should be practiced daily and incorporated into the daily rituals. omitting the vibration may cause one to be unable to achieve the desired results, and thereby resulting only in failure.this meditation is a simple ritual, yet a very important one. what this ritual helps you to do is get into a very spiritual state of mind and to relax the body so that during any ritual work, one is not worried about their aching body from a long day. this way, one keeps a clear and focused mind set on the ritual to be performed. if you are having trouble sleeping, this ritual can be performed to help

3 8 INITIATION CEREMONY

even a fire formless whence comes the image of a voice or even a flashing light abounding, revolving, whirling forth, crying aloud. also there is the vision of the fire flashing courser of light, or also a child borne aloft on the shoulders of the celestial steed, fiery or clothed with gold, or naked or shooting with the bow shafts of light, and standing on the shoulders of the horse. but if thy meditation prolongeth itself thou shalt unite all these symbols in the form of the lion. then when no longer are visible unto thee the vault of the heavens, the mass of the earth, when to thee the stars have lost their light and the lamp of the moon is veiled when the earth abideth not, and around thee is the lightening flame, then call not before thyself the visible image of the soul of nature. f

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

es from many age and cultures. when i began practising magick ten years ago, i found it very artificial to invoke a goddess who belonged to another time and culture. however, i have since found that such symbols do hold a great deal of power and therefore can concentrate specific energies. i have listed in chapter 4 a number of deities that seem to be especially potent in ritual or as a focus for meditation. but if you do not find them helpful, there is no need to use them. most rituals are related to the basic human needs for health, love, fertility and prosperity. in chapter 13, seasons and festivals, i describe the major solar, lunar and agricultural festivals that formed a focus for attracting abundance and increase to the land, animals, crops and people, tapping into the life force th

every natural object, be it flower, stone, animal or person. the two concepts are complementary rather than contradictory. some practitioners feel that charges are an attempt to formalise energies that are beyond definition within a more conventional spiritual framework and that they are therefore artificial and restricting. if you have not used them before, i suggest you try working through the meditation given later in this chapter, to see if it is right for you. the first and most popular version of the charge of the goddess was created by gerald gardener's high priestess doreen valiente, herself one of the most influential people in formal magical traditions. her version of the statement of the unifying principles of the goddess is widely quoted and often memorised and sometimes adopt

he highest good, then you may realise your own divinity and spread light and fertility throughout the earth. for what you give, will i restore to you threefold and more, time without time and for evermore' we are of the circle and we are the circle. may the circle be uncast but never broken. if you are working in a group, you can each recite different parts of the charge, but best of all, through meditation, alone or as a group, you can work to create your own. if you are a solitary practitioner, you can read or recite your charge into a candle flame or in a wild, open place, and feel the energies resounding beyond and within you. you can also use it before divination or as an introduction to a ceremony for healing or greater understanding. meditation can last from five minutes to half an

on to a ceremony for healing or greater understanding. meditation can last from five minutes to half an hour or more. in these initial stages, allow your own psyche to guide you as to when the experience is done. if other members of the group are still working, this is not a sign that their experience was more profound. sit quietly or lie down, enjoying the silence and allowing the images of your meditation to develop quite spontaneously. if you are working with a group, remain in the circle and pass round a bowl or chalice of pure water. if you are working indoors with candlelight, arrange the candles so they reflect on the water. as each person gazes into the water, they can contribute a series of images about what the goddess represents to them, which will be stimulated by the meditatio

water, they can contribute a series of images about what the goddess represents to them, which will be stimulated by the meditation. you do not need to use a bowl of water, but it is a way of directing inner images externally to find expression. some people prefer to pass round a crystal ball or a large piece of uncut crystal. a crystal is helpful if you find it difficult to retrieve images from meditation or if you find meditation unproductive, as the living energies provide a direct route to your unconscious wisdom. after your meditation, if you are working alone, surround a clear bowl of water with white candles and, looking into it, begin to speak. you may like to record your words on cassette to make them easier to recall. if you do not consciously try to formulate poetic expressions

ABRAMELIN2

place. 29 meaning in the case where the aspirant unto the sacred magic is a servant actually then serving a master. 30 the object of most of these instructions is of course to keep the astral sphere of the aspirant free from evil influences, and accustom him to pure and holy thoughts and to the exercise of will power and self-control. the student of the indian tatwas will know the value of active meditation at sunrise because that moment is the akasic commencement of the tatwic course in the day, and of the power of the swara. 31 i.e, the christians. of abramelin the mage 113 32 this probably means in the bed-chamber before entering the oratory. 33 que vous puissiez jouir et r sister a la pr sense, etc. 34 i.e, independent. 35 i.e, the ashes of the charcoal and incense. 36 in the text evid

ADDTLS

o will be symbolical of the voice of the man kerub. mph will be symbolical of the cry of the eagle kerub. mor will be symbolical of the low of the bull kerub. oip will be symbolical of the roar of the lion kerub. there are various ways of looking at the pyramids prior to undertaking the practical work of using them as the symbol for skrying in the spirit-vision. s.r.m.d. suggests a useful mode of meditation which elaborates in a most illuminating way the ordinary attributions. he says: thou mayest regard the upper triangle (no. 2) as representing a force acting downwards. the lower triangle (no. 4) as a force striving upwards. the left hand triangle (no. 1) as acting horizontally from left to right, and the right hand triangle (no. 3) as a force acting from right to left. while the center

ALEE J BOOK OF AIWASS

er you choose pan or isis as a model! it makes no difference if the deity is egyptian, greek or roman. the time has come to outline a no frills shortcut; 1. try getting a modest amount of background information about the deity so your brain responds to the correct archetype. 2. procure a painting, statue, print, drawing of the deity along with the sigil related to it. 3. prepare a place for quiet meditation lit with candles you feel are most conducive. place the likeness of the deity in plain view, at eye level, along with the sigil. 4. make sure you're seated comfortably, either on a chair or cushion. 5. fixing your eyes on the likeness of the deity, keep repeating the obvious in a forceful and compelling manner. for example "you are satan, creator of all things" do this until you are exh

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

rew alphabet) the last element, earth, is usually considered a sort of consolidation of the three; but that is rather an unsatisfactory way of regarding it, because if we admit the reality of the universe at all we are in philosophical chaos. however, this does not concern us for the moment. 3. when we apply these symbols to yoga, we find that fire represents the yogi, and water the object of his meditation((you can, if you like, reverse these attributions. it makes no difference except to the metaphysician. and precious little to him) the yod and the he combine, the father and mother unite, to produce a son, vau. this son is the exalted state of mind produced by the union of the subject and the object. this state of mind is called samadhi in the hindu terminology. it has many varieties, o

atyahara may be roughly described as introspection, but it also means a certain type of psychological experience. for instance, you may suddenly acquire a conviction, as did sir humphry davy, that the universe is composed exclusively of ideas; or you may have the direct experience that you do not possess a nose, as may happen to the best of us, if we concentrate upon the tip of it. 11. dharana is meditation proper, not the kind of meditation which consists of profound consideration of the subject with the idea of clarifying it or gaining a more comprehensive grasp of it, but the actual restraint of the consciousness to a single imaginery object chosen for the purpose. these two limbs of yoga are therefore in a sense the two methods employed mentally by the yogi. for, long after success in

to indifference, and so forth, but there is still a presentation of some kind in the new genus of consciousness. in this view dhyana would be rather like an explosion of gunpowder carelessly mixed; most of it goes off with a bang, but there is some debris of the original components. these discussions are not of very great importance in themselves, because the entire series of the three states of meditation proper is summed up in the word samyama; you can translate it quite well for yourselves, since you already know that 'sam' means 'together' and that 'yama' means 'control' it represents the merging of minor individual acts of control into a single gesture, very much as all the separate cells, bones, veins, arteries, nerves, muscles and so forth, of the arm combine in unconscious unanimi

the exploration of the sub-strata of the consciousness which are only revealed when we have progressed a certain distance, and become aware of conditions which are utterly foreign to normal intellectual conception. the first law of normal thought is *a is a: the law of identity, it is called. so we can divide the universe into a and not-a; there is no third thing possible. now, quite early in the meditation practices, the yogi is likely to get as a direct experience the consciousness that these laws are not true in any ultimate way. he has reached a world where intellectual conceptions are no longer valid; they remain true for the ordinary affairs of life, but the normal laws of thought are seen to be no more than a mere mechanism. a code of conventions. the students of higher mathematics

but when you have had a little practice in detecting and counting the breaks in your concentration, you will find that they themselves are useful, because their character is symptomatic of your state of progress. 20. breaks are classed as follows- firstly, physical sensations; these should have been overcome by asana. secondly, breaks that seem to be indicated by events immediately preceding the meditation: their activity becomes tremendous. only by this practice does one understand how much is really observed by the senses without the mind becoming conscious of it. thirdly, there is a class of break partaking of the nature of reverie or 'day-dreaming' these are very insidious- one may go on for a long time without realising that one has wandered at all. fourthly, we get a very high class

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

f space the abyss absu; nar mattaru ia! io! iao! ia (jah; ea; lord of waters) the five-pointed grey star carven the pentagram the ar, or ub (plough sign; the original pentagram and the sign of the aryan race) vermis mysteriis the serpent erim (the enemy; and the sea as chaos; gothic; orm, or worm, great serpent) this is, of course, by no means a complete list but rather an inspirational sampling. meditation upon the various things mentioned in the mythos will permit the scholar to draw his own conclusions; research upon the etymology of both lovecraft's and crowley's respective literature enables the occultist to discover the ancient names and numbers for much of his own, familiar, material (note: that lovecraft may have head or crowley is hinted at darkly in his short story "the thing on

ALEISTER CROWLEY BOOK OF LIES

ment that the female body becomes beautiful in so far as it approximates to the male. the female is to be regarded as having been separated from the male, in order to reproduce the male in a superior form, the absolute, and the conditions forming the one absolute. in the last two paragraphs there is a justification of a practice which might be called sacred prostitution. in the common practice of meditation the idea is to reject all impressions, but here is an opposite practice, very much more difficult, in which all are accepted. this cannot be done at all unless one is capable of making dhyana at least on any conceivable thing, at a second's notice; otherwise, the practice would only be ordinary mind-wandering. book of lies get any book for free on: www.abika.com 78 [81] 36 kappa-epsilon

t should be regarded as angostura book of lies get any book for free on: www.abika.com 101 bitters, to brighten the flavour of a discourse which were else too sweet. it prevents one from slopping over into sentimentality [105] 48 kappa-epsilon-phi-alpha-lambda-eta mu-eta mome raths(22) the early bird catches the worm and the twelveyear- old prostitute attracts the ambassador. neglect not the dawn-meditation! the first plovers' eggs fetch the highest prices; the flower of virginity is esteemed by the pandar. neglect not the dawn-meditation! book of lies get any book for free on: www.abika.com 102 early to bed and early to rise makes a man healthy and wealthy and wise: but late to watch and early to pray brings him across the abyss, they say. neglect not the dawn-meditation [106] commentary(

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

re consequence to him that the dust of the floor<incarnation; also part iv of this book 4> but before entering into the details of "i.a.o" as a magick formula it should be remarked that it is essentially the formula of yoga or meditation; in fact, of elementary mysticism in all its branches. in beginning a meditation practice, there is always< a quiet pleasure, a gentle natural growth; one takes a lively interest in the work; it seems easy; one is quite pleased to have started. this stage represents isis. sooner or later it is succeeded by depression- the dark night of the soul, an i

of a god; and as soon as his balance approaches perfection he ceases to invoke any partial god; only that god vertically above him is in his path. and so a man who perhaps took up magick merely with the idea of acquiring knowledge, love, or wealth, finds himself irrevocably committed to the performance of "the great work" 130 it will now be apparent that there is no distinction between magick and meditation except of the most arbitrary and accidental kind<metaphysical antithesis that magick is the art of the will-to-live, mysticism of the will-to-die; but "truth comes bubbling to my brim; life and death are one to him> ii beside these open methods thee are also a number of mental methods of invocation, of which we may give three. the first method concerns the so-calle

now useful to contine with considerations of other planes, which have commonly been classed under the astral. there is some reason for this, as the delimitations are somewhat vague. just as the vegetable kingdom merges into the animal, and as the material plane has beings which encroach upon the boundaries of the astral, so do we find it in the higher planes. the mental images which appear during meditation are subjective, and pertain not at all to the astral plane. only very rarely do astral images occur during meditation. it is a bad break in the circle, as a rule, when they do. there is also a magical plane. this touches the material, and even includes a portion of it. it includes the astral, chiefly a full-blooded type of the astral. it reaches to and includes most, if not all, of the

rently opposing faculties. indeed, there is no surer sign of all-round success than this ability to put the whole of one's powers at the service of any type of task. with regard to the mind, again, it would seem that concentration on the question makes more difficult the necessary detachment from it. once again, the diviner stands in need of a considerable degree of attainment in the practices of meditation. he must have succeeded in destroying the tendency of the ego to interfere with the object of thought. he must be able to conceive of a thing out of all relation with anything else. the regular practice of concentration leads to this result; in fact, it destroys the thing itself as we have hitherto conceived it; for the nature of things is always veiled from us by our habit of regarding

urely mechanical. but, in the judgment, the diviner stands once more in need of his inmost and utmost attainments. he should exhaust the intellectual sources of information at his disposal, and form from them his judgment. but having done this, he should detach his mind from what it has just formulated, and proceed to concentrate it on the figure as a whole, almost as if it were the object of his meditation. one need hardly repeat that in both these operations detachment from one's personal partialities is as necessary as it was in the first part of the work. in setting up the figure, bias would beget a freudian phantasm to replace the image of truth which the figure ought to be; and it is not too much to say that the entire subconscious machinery of the body and mind lends itself with hor

ALEISTER CROWLEY MAGICK WITHOUT TEARS

which material symbols necessarily (however little) suggest "remember all ye that exismagic without tears get any book for free on: www.abika.com 30 tence is pure joy (al, ii, 9. is it too bold to suggest that the gradual merging of all these ways into an interwoven unity may be taken as one mode of presentation of the accomplishment of the great work itself? at least, i feel fairly satisfied the meditation of them severally and jointly may help you to an answer to your first question. 2. most people in my experience either cook up a hell-broth of self-induced obstacles to success in astral traveling, or else shoot forth on the wings of romantic imagination and fool themselves for the rest of their lives in the manner of the village idiot. yours, luckily, is the former trouble. but- is it

shall be the whole of the law" to spring to the forefront of the mind when one is introduced to a stranger, or comes down to breakfast, or hears the telephone bell, or observes the hour of the adoration (these are to be the superficial reactions, like instinctively rising when a lady enters the room, or, at the other end, in moments of immediate peril, or of sudden apprehension, or when in one's meditation, one approaches the deepest strata. 1* see magick in theory and practice, pp. 427- 429. 2* book 4, part i. 8 one need not be dogmatic about the use of these special words. one might choose a formula to represent one's own particular true will. it is a little like cato (or scipio, was it) who concluded every speech, whether about the regulations of the roman bath or the proposal to recla

common to all men. and this brings us- it has been a long way round- from the suggestion of magic without tears get any book for free on: www.abika.com 160 your visit to the question (hitherto unanswered) in your letter. you raise so vast and razor-edged a question when you write of the supposed antinomy of "soul" and "sense" that it seemed better to withhold comment until this later letter; much meditation was most needful to compress the answer within reasonable limits; even to give it form at all is no easy matter. for this is probably the symptom of the earliest stirring of the mind of the cave-man to reflection, thereunto moved by other symptoms- those of the morning after following upon the night before. it is- have we not already dealt with that matter after a fashion- evidence of d

st explain that i have known only two european women and three european men who could sit in the attitude called padmasana, which is that usually seen in seated images of the buddha. of these men, allan was one. he could knot his legs so well that, putting his hands on the ground, he could swing his body to and fro in the air between them. when i looked into his room i found him not seated on his meditation mat, which was in the centre of the room at the end farthest from the window, but in a distant corner ten or twelve feet off, still in his knotted position, resting on his head and right shoulder, exactly like an image overturned. i set him right way up, and he came out of his trance. he was quite unconscious that anything unusual had happened. but he had evidently been thrown there by

ammal (or whatever they are) in the order in which these classes of animal appeared in the world's history. now i want to put forward a thesis- and as far as i know it is personal magic without tears get any book for free on: www.abika.com 190 to myself, based on my work at cefal- to the effect that the mind is constructed on precisely the same lines. you will remember from my note on "breaks" in meditation how one's gradual improvement in the practice results in the barringout of certain classes of idea, by classes. the ready-to-hand, recent fugitive thoughts come first and first they go. then the events of the previous day or so, and the preoccupations of the mind for that period. next, one comes to the layer of reveries and other forms of wish-phanstasm; then cryptomnesia gets busy with

ALEISTER CROWLEY MEDITATION

hemselves a complete system of initiation. magick in theory and practice- a complete work on magick, with appendices, the more important columns from 777, etc. 777- a complete dictionary of the correspondences of all magical elements. it is to the language of occultism what webster is to the english language. i n d e x magic without tears get any book for free ogabook 4 by aleister crowley part i meditation the way of attainment of genius or godhead considered as a development of the human brain issued by order of the great white brotherhood known as the a'.a "witness our seal" n "praemonstrator-general" diagram: a'.a. seal preliminary remarks existence, as we know it, is full of sorrow. to mention only one minor point: every man is a condemned criminal, only he does not know the date of h

ex that no immediate summary will serve; and in the case of the others, if we have not the accounts of the masters, we have those of their immediate followers. the methods advised by all these people have a startling resemblance to one another. they recommend "virtue (of various kinds, solitude, absence of excitement, moderation in diet, and finally a practice which some call prayer and some call meditation (the former four may turn out on examination to be merely conditions favourable to the last) on investigating what is meant by these two things, we find that they are only one. for what is the state of either prayer or meditation? it is the restraining of the mind to a single act, state, or thought. if we sit down quietly and investigate the contents of our minds, we shall find that eve

he new habits of life which we undertake for this very purpose of controlling the mind will at first tend to upset it. still, we must give up our habit of eating too much, and follow the natural rule of only eating when we are hungry, listening to the interior voice which tells us that we have had enough. the same rule applies to sleep. we have determined to control our minds, and so our time for meditation must take precedence of other hours. we must fix times for practice, and make our feasts movable. in order to test our progress, for we shall find that (as in all physiological matters) meditation cannot be gauged by the feelings, we shall have a note-book and pencil, and we shall also have a watch. we shall then endeavour to count how often, during the first quarter of an hour, the min

frets: you simply obey. there are a great many other obstacles which you will discover as you go on, and it is proposed to deal with these in turn. but let us pass by for the moment to the point where you are nearing success. in your early struggles you may have found it difficult to conquer sleep; and you may have wandered so far from the object of your meditations without noticing it, that the meditation has really been broken; but much later on, when you feel that you are "getting quite good" you will be shocked to find a complete oblivion of yourself and your surroundings. you will say "good heavens! i must have been to sleep" or else "what on earth was i meditating upon" or even "what was i doing "where am i "who am i" or a mere wordless bewilderment may daze you. this may alarm you

ing upon" or even "what was i doing "where am i "who am i" or a mere wordless bewilderment may daze you. this may alarm you, and your alarm will not be lessened when you come to full consciousness, and reflect that you have actually forgotten who you are and what your are doing! this is only one of many adventures that may come to you; but it is one of the most typical. by this time your hours of meditation will fill most of the day, and you will probably be constantly having presentiments that something is about to happen. you may also be terrified with the idea that your brain may be giving way; but you will have learnt the real symptoms of mental fatigue, and you will be careful to avoid them. they must be very carefully distinguished from idleness! at certain times you will feel as if

ALEISTER CROWLEY SEPHER SEPHIROTH

serpent)+x living yx (notariqon of yehi aur, 232 )w)y 19 an enemy byw) was black hyd eve: to manifest, show forth hwx nation; gentile ywg 20 yod: a hand dwy a name of god yy fraternity hwx) black liquid wyd it was hyh the breast; a vision; a prophet; to gaze hzx sin h)+h golden bwhz 21 the mystic number of tiphareth existence, being: the divine name of kether hyh) but, howbeit; certainly k) deep meditation gygh ah. alas! ywh purity, innocence wxz part of hwhy (see sepher yetzirah) why 22 with his hand wdyb by yodh dwyb hearer in secret hy))h the state of puberty gwwz a magical vision (ch )wzx wheat h+x good hbw (notariqon of gyehovah elohim yehovah achad h, 151 )y)y unity dxy 23 parted, removed, separated xxz joy hwdx a thread +wx life; chiah: the soul in chokmah hyx lesser (ar)+wz 24 the

y thee; raw; now; thebes (na 3:8; for gna h, see dr. dee fs mysteriorum liber primus )n 52 father and mother )m)w )b) supernal mother, a title of binah (cf. 42 )my) elihu (eli hua, ghe is my god h, who is the holy guardian angel of job in the allegory) whyl) please, i beseech you )n) beast, cattle, brute animal hmhb from all, among all lkb the son: assiah fs gsecret nature h (see s.d. 1:38-39) nb meditation (cf. 827; imagination; sin hmz a desirable one; to desire dmx brother-in-law mby hwhy in assiah hh ww hh dwy a dog blk 53 a stone, rock nb) elihu (see 52 )whyl) garden ng to defend, hide; a wall; the sun; fury hmx the spleen lwx+ a lover hbh)m 54 a basin, bowl, vessel (ex. 24:6) ng) rest ymd to judge, rule nd pertaining to summer mwx my flame; enchantments y+hl tribe; branch, rod, staff

appointed time (dan. 12:14) nymyh cq a lamb; sheep; goat h# foreskin hlr( 306 father of mercy mymxrh b) merciful father nmxrh b) a woman, wife; virago h) honey #bd a matron )nwr+m coldness; pertaining to winter rwq a pomegranate nwmyr to lay waste; calamity, devastation, ruin h# 308 daybreak rqwb an asperger )qrz investigation rqx a harsh, grating sound qrx approaching, near bwrq ice xrq thought, meditation; depressed x# 309 a leper rgswm a roar, bellow hg# field, soil, land hd# transgression# 310 to trample on, conquer #wd to govern, bind #bx formed rcyy the initials of idra rabba qadisha (each letter is half of each letter of rtk, kether)+b1523 qry is, are; essence, being #y a young lion rypk habitations nyrwdm gift, tribute y# 311 man: a title of tiphareth #y) archangel of binah l)yqpc

dswm dwelling, habitation )nk#m a temporal order mynmz rds desolation, emptiness (expresses first root of all good) wht palace of delight (referred to tiphareth) nwcr lkyh 412 beth: an house tyb new (ch) tdx white whorl nbl rmc the highest height nwyl( mwr a longing for hw)t 414 azoth, the fluid (initial and final in 3 tongues: a+ z (lat+ omega (grk+ tau (heb) twz) the limitless light rw) pws ny) meditation (ps. 49:4) twgh going forth (lit. masc. gwanderers h; cf. 770) my++w#m 415 the voice of the chief seer rbd h)rb) sister twx) the holy one; sodomite #wdqh work h#(m holy (ar)#ydq 416 the lesser light (luna) n+qh rw)mh thought, meditation rwhrh a pledge nwk#m 417 olive tyz an ark, box, chest hbyt shakanom: a title of tiphareth mwn)k# the red gleam (liber al 2:50) rwrhw 418 cheth: a fence;

l be exalted *myry a vineyard *mrk the inept and the profane (lit. gto idols h, as likenesses of men or animals *mylyspl to gather, draw together *mcmc 822 chambers, rooms *myrdx 823 an image of stone, a shaped stone (lev. 26:1) tyk#m nb) letters [of the alphabet] twytw) 824 gemanations h (lit. gcarvings h; cf. 224 *myqwqx channels, pipes *my+hr 826 trial, temptation *nwysn contraction *mwcmc 827 meditation twddwbth 830 a spring, fountain (ct. 4:15; see 143 *nyy(m 831 aleph: an ox; a thousand *pl) 832 white crystal ryps tnbl the lord is a man of war: hwhy is his name hwhy hmxlm #y) hwhy wm# 833 holy living creatures: the angelic choir of kether #dqh twyx passing over error(#pr l( hbw( 834 paths *mykrd 835 the arms of the world (i.e. the universe, the everlasting arms mlw( tw(wrz 837 the pr

ALEISTER CROWLEY TAO TEH KING

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

erms employed. anyone who cares to take the trouble to compare the two versions will be astounded to see how slight a remodeling of a paragraph is sufficient to disperse the obstinate 13 obscurity of prejudice, and let loose a fountain and a flood of living light, to kindle the gnarled prose of stolid scholarship into the burgeoning blossom of lyrical flame((weh note: in other words, crowley used meditation and visions to attain a mental unity with the text and lao tzu's mind at the point of the original writing. this may account for crowley's strange way of identifying ko yuen (lao-tzu) as himself in his liber xxi and elsewhere. this also sheds light on crowley's concept of incarnation from past lives- not necessarily literally so, but incarnation of the spirit of the former living being

iber i. vel magi) but- who knows- an ipsissimus 10 degree= 1 square might find a conception to transcend even this. for instance, one might interpret this first paragraph as saying that becoming is not tao, but that tao is a being whose nature is becoming. matter and motion cannot exist separately. the reader should regard every verse of this book as a text worth of the most intense and prolonged meditation. he will not understand the book thoroughly until he has wrought his mind into its proper shape in the great forge of samadhi) 2. unmanifested, it is the secret father of# heaven# and earth; manifested, it is their mother((this doctrine is the initiated teaching to hint at which priests invented legends of parthenogenesis- weh note: this footnote includes the diagram of the trigrams on

balist or an electrician) time and space depend upon contraposition. 3. by the use of this method, the sage can fulfil his will without action, and utter his word without speech((our activity is due to the incompleteness of the summing-up of forces. thus a man proceeds to walk east at four miles an hour, though he is already traveling in that direction at over 1,000 miles and hour! the end of the meditation on action is the realization of hadit; wherefore any action would be a disturbance of that perfection. this being understood of the true self, the mind and body proceed untrammeled in their natural path without desire on the part of the self) 4. all things arise without diffidence; they grow, and none interferes; they change according to their natural order, without lust of result. the

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

is also a mystical sense in this verse. we are to organize our minds thoroughly, appointing few and secret chiefs, serving nuit, to discipline the varied departments of the conscious thought. al i,11 "these are fools that men adore; both their gods& their men are fools" the old comment 11 "the many and the known" both among gods and men, are revered; this is folly. the new comment it is a fact of meditation that everything which becomes manifest is instantly recognized as unreal. all perfect unveiling solves, wholly or in part, the equation "something equals 0/0 (see comment on verse 28) adeptship is little more than ability to perceive this 0/0 phase of "something" in respect of larger and larger "somethings. a verse with so sacred a number as 11 is likely to mean very deep things. probab

sun and moon, in their occult sense, are secondary representatives of this original duality which is a phase of the qabalistic zero. other correspondences are yun sic, s.b "yang ?weh and yin, yod and he, etc. but most such dualities have been conceived in very gross and unphilosophical forms. of course, it is impossible to grasp this subject properly by reason; only the understanding developed by meditation and spiritual experience avails. initiation is pantomorphously progressive. note that the secret divine letter sht which is the key of this book is by shape the sun united with the moon c= sh, o= t co= sht. weh note: elsewhere crowley calls this sign "the secret sigil of the beast" and it is depicted by a crescent attached to the left side of a circle. sometimes the circle is dotted. so

at it will not long be disputed. for by doing so one appeals to the law. in practice it is found that people who are ready to fight for their rights are respected, and let alone. the slave-spirit invites oppression. al i,44 "for pure will, unassuaged of purpose, delivered from the lust of result, is every way perfect" the old comment 44. recommends "non-attachment" students will understand how in meditation the mind which attaches itself to hope of success is just as bound as if it were to attach itself to some base material idea. it is a bond and the aim is freedom. i recommend serious study of the word unassuaged which appears not very intelligible. the new comment this verse is best interpreted by defining 'pure will' as the true expression of the nature, the proper or inherent motion o

only a certain comprehension of the method, wordless by reason of its subtility. now therefore must i make by my will a concentration mighty and terrible of my thought that i may bring forth this mystery in expression. for this method is of virtue and profit; by it mayst thou come easily and with delight to the perfection of truth, it is no odds from what thought thou makest the first leap in thy meditation, so that thou mayst know how every road endeth in monsalvat, and the temple of the sangraal "sequitur de hac re "i believe generally, on ground both of theory and experience, so little as i have, that a man must first be initiate, and established in our law, before he may use this method. for in it is an implication of our secret enlightenment, concerning the universe, how its nature is

it results in the production of the finite, yet his withdrawing into himself is the destruction thereof..the axle of the wheel, another way of saying that he is the core of things. the cube in the circle" cf. liber 418, the vision and the voice, 30th aethyr"'come unto me' is a foolish word: for it is i that go" that is, hadit is everywhere; yet, being sought, he flies. the ego cannot be found, as meditation will show. the new comment "it is i that go" the book aleph must be consulted for a full demonstration of this truth. we may say briefly that hadit is motion, that is, change or 'love' the symbol of godhead in egypt was the ankh, which is a sandal-strap, implying the power to go; and it suggests the rosy cross, the fulfilment of love, by its shape. the wheel and the circle are evidently

ALEISTER CROWLEY THE QABALAH

n q. 9= lead= saturn= 3, etc, as before. there are many other lines of argument. this form of reasoning reminds one of the riddle. why is a story like a ghost? answer. a story s a tale; a tail s a brush; a brush is a broom; a brougham s a carriage; a carriage is a gig; a gig s a trap; a trap s a snare; a snare s a gin; gin s a spirit; and a spirit s a ghost. but our identities are not thus false; meditation reveals their truth. further, as i shall explain fully later, 9 is not equal to 1 for the neophyte. these equivalences are dogmatic, and only true by favour of him in whom all is truth. in practice each equivalence is a magical operation to be carried out by the aspirant. part ii the universe as we seek to make it in the first part we have seen all numbers as veils of the one, emanation

e part i. 68 because u and n are referred to the devil and death in the tarot. in the golden dawn portal ritual this description refers to the path of samekh, but putting a gate on the end of said path also gives us 124 t.s. 69 the reference is to nox spelt in hebrew un t.s. 70 also \ylpn, nephilim= 210. 71 the reference is to one of the golden dawn admission badges t.s. liber lviii 41 414. twgh, meditation, the 1 dividing the accursed 4. also rwa [ws ya, the limitless light.72 418. tyj, cheth. arbadahabra, the great magic word, the word of the on. note the 11 letters, 5 a identical, and 6 diverse. thus it interlocks pentagram and hexagram. ah tyb, the house of h the pentagram; see idra zuta qadisha, 694. for h formeth k, but j formeth dwy. 73 both equal 20. note 4+ 1+ 8= 13, the 4 reduced

ALEISTER CROWLEY THE SWORD OF SONG

d form: a fault perhaps 540 reviewers are such funny chaps! i think that ordinary folk, though, understood the things i spoke. for gods, and devils too, i find are merely modes of my own mind! 545 the poet needs enthusiasm! vese-making is a sort of spasm, degeneration of the mind, and things of that unpleasant kind. pentecost 39 marvellous answer to prayer. prayer and averages. are the results of meditation due to autohypnosis? so to the laws all bards obey 550 i bend, and seek in my own way by false things to expound the real. but never think i shall appeal to gods. what folly can compare with such stupidity as prayer? 555 some years ago i thought to try prayer51 tests its efficacity. i fished by a norwegian lake. o god, i prayed, for jesus sake grant thy poor servant all his wish! 560 fo

that prayer can alter averages? the individual case allows some chance to operate, and thus destroys its value quite for us. 575 so that is why i knit my brows and think and find no thing to say or do, so foolish as to pray. so much for this absurd affair52 about validity of prayer. 580 but back! let once again address ourselves to super-consciusness! you weary me with proof enough that all this meditation stuff is self-hypnosis. be it so! 585 do you suppose i did not know? still, to be accurate, i fear the symptoms are entirely strange. if i were hard, i d make it clear that criticism must arrange 590 the sword of song 40 a test. the artist s concentration on his work. yogi but a more vigorous artist. indignation of poet suppressed by yogi and philosopher alike. an explanation different

worthy evidence that things are real, since i cease the painter s ecstasy of peace, and find them all unchanged. to-day i cannot brush that doubt away; 650 it leads to tedious argument uncertain, in the best event: unless, indeed, i should invoke the fourth dimension, clear the smoke psychology still leaves. this question 655 needs a more adequate digestion. yet i may answer that the universe of meditation suffers less from time s insufferable stress than that of matter. on, thou puny verse! 660 weak tide of rhyme! another argument will block the railway train of blague you meant to run me over with. this world or that? we ll keep the question furled. but, surely (let me corner you) you wish the painter-mood were true! 666 to leave the hateful world, and see perish the whole academy; so y

r this theory. 282. the tmolian.48 tmolus, who decided the musical contest between pan and apollo in favour of the latter. 321. as masters teach.49 consult vivekananda, op. cit, or the hathayoga pradipika. unfortunately, i am unable to say where (or even whether) a copy of this latter work exists. 331, 332. stand (stephen) or sit (paul).50 acts vii. 36; heb. xii, 2. 337. samadhi-dak.51 ecstasy-of-meditation mail. 338. maha-meru.52 the mystic mountain of the hindus. see southey s curse of kehama. 339. gaurisankar.53 called also chomokankar, devadhunga, and everest. 341. chogo.54 the giant. this is the native name of k2; or mount godwin-auster, as col. godwin-austen would call it. it is the second highest known mountain in the world, as devadhunga is the first. 356. the history of the west.5

ere the buddha places it, though the yogis claim to attain to nirvikalpa-samadhi, and that moksha is identical with nirvana; the former claim i see no reason to deny them; the latter statement i must decline at present to accept. the task of the buddhist recluse is roughly as follows. he must plunge every particle of his being into one idea: right views, aspirations, word, deed, life, will-power, meditation, rapture, such are the stages of his liberation, which resolves itself into a struggle against the laws of causality. he cannot prevent past causes taking effect, but he can prevent present causes from having any future results. the exoteric christian and hindu rather rely on another person to do this for them, and are further blinded by the thirst for life and individual existence, the

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able is knowingly and wilfully to reject truth, to fear knowledge lest that knowledge pander not to thy prejudices. 16. to obtain magical power, learn to control thought; admit only those ideas that are in harmony with the end desired, and not every stray and contradictory idea that presents itself. 17. fixed thought is a means to an end. therefore pay attention to the power of silent thought and meditation. 19 the material act is but the outward expression of thy thought, and therefore hath it been said that "the thought of foolishness is sin" thought is the commencement of action, and if a chance thought can produce much effect, what cannot fixed thought do? 18. therefore, as hath already been said, establish thyself firmly in the equilibrium of forces, in the centre of the cross of the

" but "a is a" involves that very idea, and the proof is fatally flawed "cogitatur" depends on "est" and there's no avoiding it. iii shall we get on any better if we investigate this "est- something is- existence is- hb:heh hb:yod hb:heh hb:aleph hb:resh hb:shin hb:aleph hb:heh hb:yod hb:heh hb:aleph? 116 what is existence? the question is so fundamental that it finds no answer. the most profound meditation only leads to an exasperating sense of impotence. there is, it seems, no simple rational idea in the mind which corresponds to the word. it is easy of course to drown the question in definitions, leading us to further complexity- but "existence is the gift of divine providence "existence is the opposite of non-existence" do not help us much! the plain "existence is existence" of the heb

a fire formless whence cometh the image of a voice, or even a flashing light abounding, revolving, whirling forth, crying aloud. also there is the vision of the fire-flashing courser of light, or also a child, borne aloft on the shoulders of the celestial steed, fiery, or clothed with gold, or naked, or shooting with the bow shafts of light, and standing on the shoulders of the horse; then if thy meditation prolongeth itself, thou shalt unite all these symbols into the form of a lion" 11 weh note: in the sense used here, it might be more accurate to say "neshamiah. 12 ruach: the third form, the mind, the reasoning power, that which possesses the knowledge of good and evil. 13 malkuth: the tenth sephira. 14 the supreme and secret title of kether. 15 the great extreme of the yi king. 16 i.n

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e another: thy kisses abide- liber lapidis lazuli. vii. 15, 16. 0. be seated in thine asana, wearing the robe of a neophyte, the hood drawn. 1. it is night, heavy and hot; there are no stars. not one breath of wind stirs the surface of the sea, that is thou. no fish play in thy depths. 2. let a breath rise and ruffle the waters. this also thou shalt feel playing upon thy skin. it will disturb thy meditation twice or thrice, after which thou shouldst have conquered this distraction. but unless thou first feel it, that breath hath not arisen. 3. next, the night is riven by the lightning flash. this also shalt thou feel in thy body, which shall shiver and leap with the shock, and that also must both be suffered and overcome. 8 4. after the lightning flash, resteth in the zenith a minute point

upon a healing dew. but let the last bite be so terrible a pang at the nape of the neck that he seemeth to die, and let the healing dew be of such virtue that he leapeth to his feet. 8. let there be now placed within his egg a red cross, then a green cross, then a golden cross, then a silver cross; or those things which these shadow forth. herein is silence; for he that hath rightly performed the meditation will understand the inner meaning hereof, and it shall serve as a test of himself and his fellows. 9 9. let him now remain in the pyramid or cone of light, as an egg, but no more of blackness. 10. then let his body be in the position of the hanged man, and let him aspire with all his force unto the holy guardian angel. 11. the grace having been granted unto him, let him partake mystical

reproductive power, and employ this to the impregnation of the egg of light in which man is bathed. 9. now represent to thyself that this egg is the disk of the sun, setting in the west. 10. let it sink into blackness, borne in the bark of heaven, upon the back of the holy cow hathor. and it may be that thou shalt hear the moaning thereof. 11. let it become blacker than all blackness. and in this meditation thou shalt be utterly without fear, for that the blankness that will appear unto thee is a thing dreadful beyond all thy comprehension. and it shall come to pass that if thou hast well and properly performed this meditation that on a sudden thou shalt hear the drone and booming of a beetle. 12. now then shall the blackness pass, and with rose and gold shalt thou arise in the east, with

he rituals of the pentagram and hexagram. 0-2 should be practised at first, until some realisation is obtained; and the practice should always be followed by a divine invocation of apollo or of isis or of jupiter or of serapis. next, after a swift summary of 0-2, practise 3-7. this being mastered, add 8. then add 9-13. then being prepared and fortified, well fitted for the work, perform the whole meditation at one time. and let this be continued until perfect success be attained therein. for this is a mighty meditation and holy, having power even upon death; yea, having power even upon death (note by fra. o.m. at any time during this meditation, the concentration may bring about samadhi. this is to be feared and shunned, more than any other breaking of control, for that it is the most trem

striking as it were upon thyself that art coiled at the base as a serpent. let this be exceedingly slow and subtle; and though it be accompanied with pleasure, resist; and though it be accompanied with pain, resist. 10. this shalt thou continue until thou art exhausted, never relaxing the control. until thou canst perform this one section 9 during a whole hour, proceed not. and withdraw from the meditation by an act of will, passing into a gentle pranayama without kumbhakham, and meditating on harpocrates, the silent and virginal god. 11. then at last, being well-fitted in body and mind, fixed in peace, beneath a favourable heaven of stars, at night, in calm and warm weather, mayst thou quicken the movement of the light until it be taken up by the brain and the spine, independently of thy

ALEISTER CROWLEY EQ I 5

an be done, or the energy of the vision may send the body into spasms and the mind into insanity. this is why the first visions give ananda, which is a shock. when the adept is attuned to samadhi, there is but cloudless peace. this vision is particularly difficult to get into, because he is i. and therefore the human ego is being constantly excited, 45 so that one comes back so often. an acentric meditation practice like mahasatipatthana ought to be done before invocations of the holy guardian angel, so that the ego may be very ready to yield itself utterly to the beloved. and now the breeze is blowing about us, like the sighs of love unsatisfied- or satisfied. his lips move. i cannot say the words at first. and afterwords "shalt thou not bring the children of men to the sight of my glory

hts shall he have been in the tomb, vigilant and fasting, for he shall sleep no longer than three hours at any one time, and he 7 no angel has been mentioned. the seer was lost to being. shall drink pure water, and eat little sweet cakes consecrated unto the moon, and fruits, and the eggs of the duck, or of the goose, or of the plover. and he shall be shut in, so that no man may break in upon his meditation. but in the last twelve hours he shall neither eat nor sleep. then shall he break his fast, eating rich food, and drinking sweet wines, and wines that foam; and he shall banish the elements and the planets and the signs and the sephiroth; and then shall he take the holy table that he hath made for his altar, and he shall take the call of the aethyr of which he will partake, which he hat

he masters of the temple, that sit hooded, encamped upon the sea? verily, there is no life in them. their sandals were the pure light, and they have taken 74 them from their feet and cast them down through the abyss, for this aethyr is holy ground. herein no forms appear, and the vision of god face to face, that is transmuted in the athanor called dissolution, or hammered into one in the forge of meditation, is in this place but a blasphemy and a mockery. and the beatific vision is no more, and the glory of the most high is no more. there is no more knowledge. there is no more bliss. there is no more power. there is no more beauty. for this is the palace of understanding: for thou art one with the primeval things. drink in the myrrh of my speech, that is bruised with the gall of the roc, a

ALEISTER CROWLEY EQUINOX EQ I 1 2

ut diligently to explore and map these untrodden regions of the mind. surely our adventures may be as exciting as those of cortes or cook! it is for this reason that i invite with confidence the attention of humanity to this record of my journey. but another set of people will find another disappointment. i am hardly an heroic figure. i am not the good young man that died. i do not remain in holy meditation, balanced on my left eyelash, for forty years, restoring exhausted nature by a single grain of rice at intervals of several months. you will perceive in these pages a man with all his imperfections thick upon him trying blindly, yet with all his force, to control the thoughts of his mind, so that he shall be able to say "i will think this thought and not that thought" at any moment, as

look back upon these years, i declare that all hath been very well. for so great is the reward which i (unworthy) have attained that the ordeals seem but incidents hardly worthy to mention, save in so far as they are the levers by which i moved the world. even those dreadful periods of "dryness" and of despair seem but the necessary lying fallow of the earth. all those "false paths" of magic and meditation and of reason were not false paths, but steps upon the 8 true path; even a a tree must shoot downwards its roots into the earth in order that it may flower, and bring forth fruit in its season. so also now i know that even in my months of absorption in worldly pleasure and business, i am not really there, but stand behind, preparing the event. imagine me, therefore, if you will, in pari

rds a cup of coffee, and then two hours of the vajroli mudra badly performed. all this i did with reluctance, i did with reluctance, as an act of self-denial or asceticism, lest my desire to concentrate on the mystic path should run away with me. therefore i think it may fairly be counted unto me for righteousness. i now drink a final coffee and retire, to do i hope a more straightforward type of meditation. so mote it be. naked, maryt looks like corregio's antiope. her eyes are a strange grey, and her hair a very wonderful reddish gold a colour i have never seen before and cannot properly describe. she has jewish blood in her, i fancy; this, and her method of illustrating the axiom "post coitum animal triste" made me think of baudelaire's "une nuit que j'etais pr s d'une affreuse juive"

49 and ended the 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 pla

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 entirely to meditation. but not for me! i'm no pratyeka-buddha; a dhamma-buddha every inch of me![a pratyeka-buddha attains the supreme reward for himself alone; a dhamma-buddha renounces it and returns to hell (earth) to teach others the way. ed. i now take a few minutes "off" to make "considerations. i firmly believe that the minutest dose of the elixir would operate as a "detonator. i seem to be perfectly

ALEISTER CROWLEY EQUINOX EQ I 2 2

nd the horse combined. recall what was said unto thee in the passage of the 31st path of fire leading into the 3= 8 of practicus 'also there is the vision of the fire-flashing courser of light, or also a child borne aloft on the shoulders of the celestial steed, fiery and clothed with gold, or naked, and shooting from the bow shafts of light, and standing on the shoulders of the horse. but if thy meditation prolongeth itself thou shalt unite all these symbols into the form of the lion.'27 for thus wilt thou cleave upwards by the path of hb:samekh, through the sixth sephira unto the path of hb:tet answering unto leo, the lion, the reconciling path between mercy and severity, chesed and geburah; beneath whose centre hangs the glorious sun of tiphereth "v.h. associate adept, will you explain

ALEISTER CROWLEY EQUINOX EQ I 2 3

nvisible, to refine your senses and escape the delusions caused by them" the duty of man is not to believe other men. they speak either truth or untruth; but if they speak truth, even then is it a falsehood "all men are not necessarily obliged to kill their opponents or those who doubt them, or who are not of any use to them; but some men are- all men-covers are" i was interrupted in the profound meditation that followed this discovery by the approach of a strong party of natives. my heir-apparent, if i may be allowed to use that expression in regard to a man-cover, was absent; and our two other companions had also made themselves scarce. these black men seemed to be frenzied with pugnacity, a very unusual disposition. after rapidly taking advice of the skull (the two books failing on the

ALEISTER CROWLEY EQUINOX EQ I 2

hich transforms the base metal (normal perception of life) to silver (poetic conception, and we sought it by fruitless attempts to poison ourselves with every drug in (and out of) the pharmacopoeia. like huckleberry finn's prayer, nuffin' come of it. i must now, like the baker, skip forty years, or rather eight, and reach a point where my travels in india had familiarised me with their systems of meditation and with the fact that many of the lesser yogis employed hashish (whether vainly or no we shall discuss later) to obtain samadhi, that oneness with the universe, or with the nothingness, which is the feeble expression by which alone we can shadow that supreme trance. i had also the advantage of falling across ludlow's book, and was struck by the circumstance that he, obviously ignorant

ss with the universe, or with the nothingness, which is the feeble expression by which alone we can shadow that supreme trance. i had also the advantage of falling across ludlow's book, and was struck by the circumstance that he, obviously ignorant of vedantist and 36 yogic doctrines, yet approximately expressed them, though in a degraded and distorted form. i was also aware of the prime agony of meditation, the "dryness<apophis in the mystic regenerative process isis apophis osiris i a o; or the black dragon in the alchemical translation from the first matter of the work into the elixir (as molinos calls it) which hardens and sterilises the soul. the very practice which should flood it with light leads only to a darkness more terrible than death, a despair and d

lchemical translation from the first matter of the work into the elixir (as molinos calls it) which hardens and sterilises the soul. the very practice which should flood it with light leads only to a darkness more terrible than death, a despair and disgust which only too often lead to abandonment, when in truth they should encourage, for that- as the oracles affirm- it is darkest before the dawn. meditation therefore annoyed me, as tightening and constricting the soul. i began to ask myself if the "dryness" was an essential part of the process. if by some means i could shake its catafalque of mind, might not the infinite divine spirit leap unfettered to the light? who shall roll away the stone? let it not be imagined that i devised these thoughts from pure sloth or weariness. but with the

ht pass more rapidly through the brain, at last vertiginously fast. they are no longer recognized as thoughts, but imagined as exterior. the will and the ego become alarmed, and may be attacked and overwhelmed. this constitutes the main horror of the drug; it is to be combated by a highly- may i say magically- trained will. i trust my readers will concede that the practice of ceremonial magic and meditation, all occult theories apart, do lead the mind to immense power over its own imaginations. the fear of being swept away in the tide of relentless images is a terrible experience. woe to who yields! 3 "the narcotic effect (gamma. one simply goes off to sleep. this is not necessarily due to the brain-fatigue induced by (alpha) and (beta; for with one sample of "cannabis" i found it to occur

a fire formless whence cometh the image of a voice, or even a flashing light abounding, revolving, whirling forth, crying aloud. also there is the vision of the fire-flashing courser of light, or also a child, borne aloft on the shoulders of the celestial steed, fiery, or clothed with gold, or naked, or shooting with the bow shafts of light and standing on the shoulders of the horse; then if thy meditation prolongeth itself, thou shalt unite all these symbols into the form of a lion- zoroaster. the most important of the psychological results of my experiments seem to me to lie in (alpha. i devoted much pains to obtaining this effect alone by taking only the minutest doses, by preparing myself physically and mentally for the experiment, and by seeking in every possible way to intensify and

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unto a master so great that he will never let you err."44 thus, briefly though it be, we have run through the system 244 as advocated by one of the greatest masters of magic in the west. with perfect lucidity abramelin brings us step by step towards the master_ augoeides, adonai, higher self, call him what you will. by means of symbols of purity_ by cleanliness and clean living_ he leads us on by meditation and concentration through prayer to a one-pointedness, a vision or conversation with the master so full of goodness and beauty, so full of rapture and ecstasy that no human tongue can express the same. alas! that we are not simple-minded enough to accept it, and to seek at that little altar in the wood that sweet reward which at once cancels all the toils and sorrows of our lives. but i

a fire formless whence cometh the image of a voice, or even a flashing light abounding, revolving, whirling forth, crying aloud. also there is the vision of the fire flashing courser of light, or also a child, borne aloft on the shoulders of the celestial steed, fiery, or clothed with gold, or naked, or shooting with the bow shafts of light, and standing on the shoulders of the horse; then if thy meditation prolongeth itself, thou shalt unite all these symbols into the form of a lion"(to be continued" 280 79 on this occasion the abramelin demons appeared as misty forms filling the whole house with a pernicious aura, which was still noticeable three years after they had been attracted. whether these demons are to be considered as material or mental beings depends upon the philosophic outloo

ALEISTER CROWLEY EQUINOX EQ I 3

lxxi" written within the circle are the words "the four powers of the sphinx neophyte. liber vii. the building of the magic pentacle" extending vertically from the circle of malkut is the path of taw, with these words "control of the astral plane. this path connects to the circle representing yesod. extending at an angle from the circle of malkut to the left is the path of shin, with these words "meditation practice equivalent to ritual cxx. this path connects to the circle representing hod. extending at an angle from the circle of malkut to the right is the path of qof, with these words "methods of divination. this path connects to the circle representing netzach. the ringed circle representing yesod has "ritual cxx" arched between its rings at the bottom and the following words written i

xx the forging of the magic sword" extending upward from the circle of yesod is the path of samekh, interrupted by the crossing path of peh. these words are on it "rising on the planes. this path is also interrupted by the center of a crescent before continuing on to the circle representing tipheret. extending at an angle from the circle of yesod to the left is the path of resh, with these words "meditation practice equivalent to ritual dclxxi. this path connects to the circle representing hod. extending at an angle from the circle of yesod to the right is the path of tzaddi (as crowley considered at this time, with these words "meditation practice on expansion of consciousness. this path connects to the circle representing netzach. the ringed circle representing hod has "no ritual" arched

this path connects to the circle representing netzach. the ringed circle representing hod has "no ritual" arched between its rings at the bottom and the following words written inside "the qabalah liber dcclxxvii gana yoga control of speech practicus. liber xxvii the casting of the magic cup" extending horizontally to the right from the circle of hod is the path of peh, with these words "ritual& meditation practice to destroy thoughts. this path connects to the circle representing netzach. extending at an angle from the circle of hod to the right is the path of ayin, with these words "talismans evocations. this path is interrupted by the left horn of a crescent moon and then continues on to the circle representing tipheret. extending vertically upward from the circle of hod is part of the

tical. examination in the four powers of the sphinx. practical. four tests are set. further, he builds up the magic pentacle. finally he passes ritual cxx, which constitutes him a zelator. 5 3 "the zelator" his duties are laid down in paper c, class d. he receives liber ccxx, xxvii, and dcccxiii. examinations in posture and control of breath (see equinox no. i. practical. further, he is given two meditation-practices corresponding to the two rituals dclxxi. and cxx (examination is only in the knowledge of, and some little practical acquaintance with, these meditations. the complete results, if attained, would confer a much higher grade) further, he forges the magic sword. no ritual admits to the grade of practicus, which is conferred by authority when the task of the zelator is accomplishe

se meditations. the complete results, if attained, would confer a much higher grade) further, he forges the magic sword. no ritual admits to the grade of practicus, which is conferred by authority when the task of the zelator is accomplished. 4 "the practicus" his duties are laid down in paper d, class d. instruction and examination in the qabalah and liber dcclxxvii. instruction in philosophical meditation (ghana-yoga).2 examination in some one mode of divination "e.g, geomancy, astrology, the tarot. theoretical. he is given a meditation-practice on expansion of consciousness. he is given a meditation-practice in the destruction of thoughts. instruction and examination in control of speech. practical. further, he casts the magic cup. no ritual admits to the grade of philosophus, which is

ALEISTER CROWLEY EQUINOX EQ I 4 2

lly enabled to set in motion the great power he had gained, and by wrestling with the deity, as jacob wrestled with the angel by the ford of jabbok, see god face to face and live. for a space of nearly six months p. and d. a. journeyed amongst the vast mountains beyond cashmir, and through during this period no record of his meditations has been preserved, time was not idled away and exercises in meditation of a more exalted kind, on the vastness of nature and the ungraspable might of god, were his daily joy and consolation. in september he returned to srinnagar, and thence journeyed to bombay where he remained for but a few days before his return journey to europe. arriving in egypt he remained in that ancient land for some three weeks, somehow feeling that it was here that he should find

ge of hinduism, i had discarded all deities as unimportant, and in philosophy was an uncompromising nominalist, arrived at what i may describe as an orthodox buddhist; but however with the following reservations (1) i cannot deny that certain phenomena "do" accompany the use of certain rituals; i only deny the usefulness of such methods to the white adept. 177 (2) that i consider hindu methods of meditation as possibly useful to the beginner, and should not therefore recommend them to be discarded at once. with regard to my advancement, the redemption of the cosmos, etc, etc, i leave for ever the "blossom and fruit" theory and appear in the character of an inquirer on strictly scientific lines.274 this is unhappily calculated to damp enthusiasm; but as i so carefully of old, for the magica

ma. 10. 20. 30. resulting in 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

gaze down the precipitous slope which sweeps away at out feet. in the last two years and a half p. had journeyed far, further than he at this time was aware of; and yet the goal of his journey seemed still so distant that only with difficulty could he bring himself to believe that he had progressed at all. indeed, ti must have been discouraging to him to think that on the 6th of may 1901 he, in a meditation of thirty-two minutes had only experienced ten breaks, whilst during a meditation of similar length, on the 13th of july 1903, the number of breaks had been three times as many. but 282 these interrupting voice suggestions have been named by p. telephone-cross-voices on account of their close resemblance to disjointed conversations so often heard whilst using a telephone. a similar phen

difficulties spring up irrationally from the brain itself. and, whichever way we turn, a mob of subconscious thoughts pull us this way and that, and our plight in this truculent multitude is a hundred times worse than when we commenced to wrestle with the five senses. like wandering comets and 185 meteorites they seemingly come from nowhere, splash like falling stars through the firmament of our meditation, sparkle and are gone; but ever coming as a distraction to hamper and harass our onward march. once the mind has conquered these, a fresh difficulty arises, the danger of not being strong enough to overcome the occult powers which, though the reward of our toils, are liable, like the queen in her bedchamber, to seduce the conqueror in spite of his having conquered the king her husband

ALEISTER CROWLEY EQUINOX EQ I 4

dhy ya; and the recognition of the supreme (i's'wara pranidh n. 3 "a'sana" posture and the correct position of holding the body, and the performance of the mudras. 78 4 "pr n y ma" control of the pr na, and the vital forces of the body. 5 "praty h ra" making the mind introspective, turning it back upon itself. 6 "dh ran" concentration, or the "will" to hold the mind to certain points. 7 "dhy na" meditation, or the outpouring of the mind on the object held by the will. 8 "sam dhi" ecstasy, or superconsciousness. as regards the first two of the above stages we need not deal with them at any length. strictly speaking, they come under the heading of karma and gnana yoga, and as it were form the evangelicism of yoga- the "thou shalt" and "thou shalt not" they vary according to definition and s

in fact they are running harems in boulogne or making indecent proposals to flower-girls in south audley street. these latter ones generally trade under the exalted names of "the" mahatmas; who, 79 coming straight from the sh m bazzaar, retail their wretched "b k b k" to their sheep-headed followers as the eternal word of brahman "the shower from the highest" and, not infrequently, end in silent meditation within the illusive walls of wormwood scrubbs. the east like the west, has for long lain under the spell of that potent but middle-class magician- st. shamefaced sex; and the whole of its literature swings between the two extremes of paederasty and brahmach rya. even the great science of yoga has not remained unpolluted by his breath, so that in many cases to avoid shipwreck upon scylla

the number to eighty.128 this will make 320 kumbhakas a day. in the early stages the pr na should be restrained for 12 matras (secondes) increasing as progress is made to 24 and to 36. in the first stage, the body perspires; in the second, a tremor is felt throughout the body; and in the highest stage, the pr na goes to the brahmarandhra.129 this exercise may also be practised with an additional meditation on the pranava om. 3. close with the thumb of your right hand the right ear, and with that of the left hand the left ear. close with the two index fingers the two eyes, 125 also see "the yogasara-sangraha" p. 54. 126 the voice of the nada. 127 "hatha yoga pradipika" p. 43. 128 "hatha yoga pradipika" p. 28; the "svetasvatara upanishad" and the "shiva sanhita" chap. iii, 25. 129 "hatha yo

f distant bells,136 and will see specks of light floating before them which will grow larger and larger as the concentration proceeds "practice hard" urges swami vivek nanda "whether you live or die, it does not matter. you have to plunge in and work, without thinking of the result. if you are brave enough, in six months you will be a perfect yogi."137 dhyana. after dh ran we arrive at dhy na, or meditation upon the outpouring of the mind on the object held by the will.138 105 when once dh ran or 133 "unity of j va and brahman, srimat s nkar ch rya" paragraph 122. 134 see chapter v, 43-51. 135 compare the abramelin instructions with these. 136 the nada. 137 compare eliphas levi "doctrine and ritual of magic" p. 195. 138 imagine the objective world to be represented by a sheet of paper cove

names of things, and our power of concentration to be a magnifying glass: that power is of no use, should we wish to burn that paper, until the rays of light are "focussed" by moving the glass or paper with our hand we obtain the right distance. in the above the will takes the place of the hand. concentration has progressed so far as to train the mind to remain fixed on one object then dhy na or meditation may be practised. and when this power of dhy na becomes so intensified as to be able to pass beyond the external perception and brood as it were upon the very centre or soul of the object held by the will, it becomes known as sam dhi or superconsciousness. the three last stages dh ran, dhy na and sam dhi, which are so intimately associated, are classed under the one name of samy ma.139

ALEISTER CROWLEY EQUINOX EQ I 6

, the supreme realization, the life which abideth in light, yea, the life which abideth in light. 7 liber tvrris vel domvs dei sub figvra xvi a. a. publication in class b. imprimatur: n. fra a. a. liber tvrris vel domvs dei sub figvra xvi 0. this practice is very difficult. the student cannot hope for much success unless he have thoroughly mastered asana, and obtained much definite success in the meditation-practices of liber e and liber hhh. on the other hand, any success in this practice is of an exceedingly high character, and the student is less liable to illusion and self-deception in this than in almost any other that we make known [the meditation-practice in liber e consisted in the restraint of the mind to a single predetermined imagined object exterior to the student, simple or co

ho travellest over the heavens in thy bark at the midnight hour of the sun. tahuti standeth in his splendour at the prow, and ra-hoor abideth at the helm. hail unto thee from the abodes of evening. 5. and after each of these invocations thou shalt give the sign of silence, and afterwards thou shalt perform the adoration that is taught thee by thy superior. and then do thou compose thyself to holy meditation. 6. also it is better if in these adorations thou assume the god-form of whom thou adorest, as if thou didst unite with him in the adoration of that which is beyond him. 7. thus shalt thou ever be mindful of the great work which thou hast undertaken to perform, and thus shalt thou be strengthened to pursue it unto the attainment of the stone of the wise, the summum bonum, true wisdom an

ALEXANDRIAN BOOK OF SHADOWS OCCULT

nwards and holding hands (left plams up, right palms down. all dance and chant either the witches' rune or the call of the ancient mysteries: all: eo, evohe! dance and chant faster and faster until hps senses that the time is right, whereupon she calls: hps: down! all shall drop to the ground in a circle facing the hps. if there is coven work to be done, now is the appropriate time to do it. or a meditation upon the moon's season, or such other matter as may be fitting or needful. at an esbat wine and cakes will follow, but at a sabbat the great rite comes first. notes l from the witches' way by the farrars. wine blessing follows: working part of esbat circle (any worship circle) hps stands in god position before altar. hp fills a chalice with red wine and offers it up to her from his knee

ning notes) also appears to be khaled's idea. l the witches' wheel the eight paths notes l this is based on a diagram from "the alex sanders lectures, with a few obvious errors removed. the ways of making magic the [eight pointed asterisk] sign on the athame is said to represent, among other things, the eight paths which all lead to the center and the eight ways of making magic, and these are: 1. meditation or concentration. 2. chants, spells, invocations. invoking the goddess, etc. 3. projection of the astral body, or trance. 4. incense, drugs, wine, etc. any potion which aids to release the spirit. 5. dancing 6. blood control. use of the cords. 7. the scourge. 8. the great rite. you can combine many of these ways to produce more power. to practice the art successfully, you need the follo

parently did not know the virtue of bonds and did evil, man to man. but perhaps some did know. what of the church's charge that they wore girdles or cords? notes l published in janet and stewart farrar's the witches' way, from gbg's text b/c bos. to get the sight sight cometh to different people in divers ways 'tis seldom it cometh naturally, but it can be induced in many ways. deep and prolonged meditation may do it, but only if you are a natural, and usually prolonged fasting is necessary. of old the monks and nuns obtained visions by long vigils, combined with fasting and flagellation til blood came; other mortifications of the flesh were practiced which resulted in visions. in the east 'tis tried with various tortures whilst sitting in a cramped position, which retarded the flow of blo

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

come, in his turn, a conscious, active, intelligent part of the greater whole. and how is this change brought about? the atomic stage was developed by means of the five senses, and through the utilisation of the faculty of discrimination. the stage at which a man awakens to group realisation, and becomes a conscious participant in the activities of the group, is brought about in two ways: through meditation, and through a series of initiations. now when i use the word "meditation" i do not mean what is perhaps usually understood by that word, a negative, receptive state of mind, or a state of trance. there is much misconception these days as to what meditation really is, and there is a great deal of so-called meditation which has been truly described by a person not so long ago, as "i shut

"meditation" i do not mean what is perhaps usually understood by that word, a negative, receptive state of mind, or a state of trance. there is much misconception these days as to what meditation really is, and there is a great deal of so-called meditation which has been truly described by a person not so long ago, as "i shut my eyes, and open my mouth, and wait for something to happen" the true meditation is something that requires the most intense application of the mind, the utmost control of thought, and an attitude which is neither negative nor positive, but an equal balance between the two. in the eastern scriptures the man who is attempting meditation and achieving its results, is described as follows and from a consideration of these words may come much help and illumination to us

and an attitude which is neither negative nor positive, but an equal balance between the two. in the eastern scriptures the man who is attempting meditation and achieving its results, is described as follows and from a consideration of these words may come much help and illumination to us "the maha yogi, the great ascetic, in whom is centred the highest perfection of austere penance and abstract meditation, by which the most unlimited powers are attained, marvels and miracles are worked, the highest spiritual knowledge is acquired, and union with the great spirit of the universe is eventually attained" here this union with the group life is held to be the product of meditation, and there is no other method of attainment. true meditation (of which the preliminary stages are concentration u

is for our encouragement, because we live in a cycle in which books about meditation are found. all of them embody some aspect of the truth, and may be doing much good, but they may not embody that which is best for any particular individual. we need to find our own way of concentrating, to ascertain our own method of approach to that which lies within, and to study for ourselves this question of meditation- 40- the consciousness of the atom copyright 1998 lucis trust i would like here to sound a word of warning. avoid those schools and methods which combine forms of breathing exercises with meditation, which teach different types of physical postures, and teach their students to centre their attention upon physical organs or centres. those who follow these methods are heading towards disa

the physical dangers involved, and the risk of insanity and nervous disorders, they are occupying themselves with the form, which is limitation, and not with the spirit, which is life. the goal will not be achieved that way. for most of us the intellectual concentration which results in mind control, and the ability to think clearly and to think only that which we wish to think, must precede true meditation, which is a thing few people know much about. this true meditation. which it is impossible for me to enlarge upon here, will result in a definite change of polarisation, will open up to man ranges of experiences undreamt of hitherto, will reveal to him contacts that as yet he does not realise, and will enable him to find his place within the group. he will be no longer confined by the w

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

tions be brought about which will produce those needed for the fostering of any particular type. such a work can now be seen demonstrating in north america and australia. the energy which flows through him emanates from the head centre of the planetary logos, passing to him through the brain of sanat kumara, who focalises all the planetary energy within himself. he works by the means of a dynamic meditation, conducted within the head centre, and produces his results through his perfect realisation of that which has to be accomplished, through a power to visualise that which must be done to bring about accomplishment, and through a capacity to transmit creative and destructive energy to those who are his assistants. and all this is brought about through the power of the enunciated sound. th

the destinies of life since about 600 b.c. and he it is who has come out among men before, and who is again looked for. he is the great lord of love and of compassion, just as his predecessor, the buddha, was the lord of wisdom. through him flows the energy of the second aspect, reaching him direct from the heart centre of the planetary logos via the heart of sanat kumara. he works by means of a meditation centred within the heart. he is the world teacher, the master of the masters, and the instructor of the angels, and to him is committed the guidance of the spiritual destinies of men, and the development of the realisation within each human being that he is a child of god and a son of the most high. just as the manu is occupied with the providing of the type and forms through which cons

se within himself the various processes undergone. this is accomplished by working definitely on his mental body, and thus stimulating all the atoms, through the united thought power of the masters. the work of apprehension is thus directly aided. this concentration in no way resembles hypnotic suggestion, or the powerful impress of stronger minds upon the weaker. it takes the form of a strenuous meditation by the assembled masters and initiates upon the realities concerned and upon the self; through the force thus liberated the initiate is enabled to transfer his consciousness more easily away from the not-self to the divine essentials wherewith he is immediately concerned. the thought power of the masters succeeds in shutting out the vibration of the three worlds and enables the applican

al rank with the newly made initiate (such as first degree initiates at the initiation of a third degree member drop back to the rear of the hall of initiation at shamballa, and a "wall of silence" is built up through mantric energy between the two groups; a vacuum, so to speak, is formed, and nothing can then be transmitted from the inner group to the outer. the latter confine themselves to deep meditation and the chanting of certain formulas, and in the inner group around the hierophant a dual performance is taking place: a. the newly made initiate is taking the oath. b. certain words and secrets are being handed over to him. two types of oaths. all oaths connected with the occult hierarchy may be divided into two groups: 1. the oath of initiation, in which the initiate binds himself by

ch is hidden. intent may exist, but opportunity will lack. the initiate who thus sins in intention will be struck dumb, and sometimes dead, prior to thus failing. chapter xv the giving of the word the solar words the basis of all manifested phenomena is the enunciated sound, or the word spoken with power, that is, with the full purpose of the will behind it. herein, as is known, lies the value of meditation, for meditation produces eventually that inner dynamic purpose and recollection, or that internal ideation which must invariably precede the uttering of any creative sound. when it is said that the logos produced the worlds through meditation it means that within his own centre of consciousness there was a period wherein he brooded over and meditated upon the purposes and plans he had i

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

connection with the microcosm: a. the monadic ray, the synthetic ray of the microcosm. b. the egoic ray. c. the personality ray- 39- a treatise on cosmic fire copyright 1998 lucis trust each of these rays has a connection with one or other of the permanent atoms in the lower threefold man, and has a direct action upon the spirillae 27(25) found within the atom. we have noted in "letters on occult meditation" that the atoms of the lower threefold man underwent a twofold process: they were first vivified in rotation, and each held the light in ordered sequence until the lower triangle was entirely illumined. eventually transmutation took place, or (to word it otherwise) the polarisation eventually shifted into the three permanent atoms of the triad, and out of the three permanent atoms of th

ions when focalised and received, react upon the dense matter which is built upon the etheric scaffolding and framework. fifth. this etheric web, during incarnation, forms a barrier between the physical and astral planes, which can only be transcended when consciousness is sufficiently developed to permit of escape. this can be seen in both the microcosm and the macrocosm. when a man has, through meditation and concentration, expanded his consciousness to a certain point he is enabled to include the subtler planes, and to escape beyond the limits of the dividing web (stop) physical sub-planes solar system planes 1. first ether. atomic plane..adi. divine. sea of fire. first cosmic ether. 2. second ether. sub-atomic..anupadaka. monadic plane. akasha. second cosmic ether. 3. third ether. supe

and is the present. g. therefore, also, the buddhic or intuitional plane (the correspondence in the system of this fourth cosmic ether) is the meeting ground, or plane of union, for that which is man and for that which will be superman, and links the past with that which is to be- 66- a treatise on cosmic fire copyright 1998 lucis trust h. the following correspondences in time would repay careful meditation. they are based on a realisation of the relationship between this fourth cosmic ether, the buddhic plane, and the fourth physical etheric subplane. the fourth subplane of mind, the correspondence on the mental plane of the physical etheric, is likewise a point of transition from out of a lower into a higher, and is the transferring locality into a higher body. the fourth subplane of the

erein lies the whole secret of this objective solar system, and herein will be demonstrated the quickening of vibration by means of touch. inertia, mobility, rhythm, are the qualities manifested by the not-self. rhythm, balance, and stable vibration are achieved by means of this very faculty of touch or feeling. let me illustrate briefly so as to make the problem somewhat clearer. what results in meditation? by dint of strenuous effort and due attention to rules laid down, the aspirant succeeds in touching matter of a quality rarer than is his usual custom. he contacts his causal body, in time he contacts the matter of the buddhic plane. by means of this touch his own vibration is temporarily and briefly quickened. fundamentally we are brought back to the subject that we deal with in this

ed in its own little world the method of logoic vibration, giving rise itself to six subsidiary breaths. we get the same correspondence here as we did in the matter of the rays, for we shall find that the lines of vibration are 1-2-4-6. logically this would be so, for involution is negative, receptive, and corresponds to the feminine pole, just as the abstract rays were 2-4-6. this truth requires meditation, and an attempt to think abstractly; it is linked to the fact that the whole second system is receptive and feminine; it concerns the evolution of consciousness of the psyche. on the path of evolution this law controls the positive aspect of the process. all is rhythm and movement, and when all that evolves on each plane attains the vibration of the atomic subplane, then the goal is rea

ALICE A BAILEY05 THE LIGHT OF THE SOUL

of raja yoga, and the fifth initiation, that of adept, is the goal for evolving humanity. thus, all the yogas have had their place and served a useful purpose and it will become apparent that any return to hatha yoga practices or those practices which deal specifically with the development of the centres, brought about through various types of- 2- the light of the soul copyright 1998 lucis trust meditation practices and breathing exercises, is, from a certain aspect, a retrogression. it will be found that through the practice of raja yoga, and through assuming that point of directional control which is to be found by the man who centers his consciousness in the soul, the other forms of yoga are unnecessary, for the greater yoga automatically includes all the lesser in its results, though

[page xviii] topical outline book i. the problem of union. a. the higher and lower natures defined. b. the obstacles and their removal considered. c. a summation of the raja yoga system. topic: the versatile psychic nature. book ii. the steps to union. a. the five hindrances and their removal. b. the eight means defined. topic: the means of attainment. book iii. union achieved and its results. a. meditation, and its stages. b. twenty-three results of meditation. topic: the powers of the soul. book iv. illumination- 5- the light of the soul copyright 1998 lucis trust a. consciousness and form. b. union or at-one-ment. topic: isolated unity. bibliography of the translations of and commentaries upon the yoga sutras of patanjali used in the preparation of the present work. the yoga-sutra of pa

nted thought, the outer activity is quieted. in this stage, the chitta is responsive only to subjective impressions. 19. the samadhi just described passes not beyond the bound of the phenomenal world; it passes not beyond the gods, and those concerned with the concrete world. 20. other yogins achieve samadhi and arrive at a discrimination of pure spirit through belief, followed by energy, memory, meditation and right perception- 7- the light of the soul copyright 1998 lucis trust 21. the attainment of this state (spiritual consciousness) is rapid for those whose will is intensely alive. 22. those who employ the will likewise differ, for its use may be intense, moderate, or gentle. in respect to the attainment of true spiritual consciousness there is yet another way. 23. by intense devotion

be brought about through the practice of sympathy, tenderness, steadiness of purpose, and dispassion in regard to pleasure or pain, or towards all forms of good or evil. 34. the peace of the chitta is also brought about by the regulation of the prana or life breath. 35. the mind can be trained to steadiness through those forms of concentration which have relation to the sense perceptions. 36. by meditation upon light and upon radiance, knowledge of the spirit can be reached and thus peace can be achieved. 37. the chitta is stabilized and rendered free from illusion as the lower nature is purified and no longer indulged. 38. peace (steadiness of the chitta) can be reached through meditation on the knowledge which dreams give. 39. peace can also be reached through concentration upon that wh

when the memory no longer holds control, the word and the object are transcended and only the idea is present. 44. the same two processes of concentration, with and without judicial action of the mind, can be applied also to things subtle. 45. the gross leads into the subtle and the subtle leads in progressive stages to that state of pure spiritual being called pradhana. 46. all this constitutes meditation with seed. 47. when this super-contemplative state is reached, the yogi acquires pure spiritual realisation through the balanced quiet of the chitta (or mind stuff. 48. his perception is now unfailingly exact (or his mind reveals only the truth. 49. this particular perception is unique and reveals that which the rational mind (using testimony, inference and deduction) cannot reveal. 50

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

ch, german, greek,italian, spanish. chapter one introductory thoughts "the scientific method apart from a narrowly agnostic and pragmatist point of view is therefore by itself incomplete and insufficient: it demands in order to make contact with reality the complement of some metaphysic or other- 1- copyright 1998 lucis trust joseph mar chal, s.j. the present widespread interest in the subject of meditation is an evidence of a world need which requires clear understanding. where we find a popular trend in any particular direction, which is one-pointed and steady, it may be safe to assume that out of it will emerge that which the race needs in its onward march. that meditation is regarded, by those who define loosely, as a "mode of prayer" is, unfortunately, true. but it can be demonstrated

d which requires clear understanding. where we find a popular trend in any particular direction, which is one-pointed and steady, it may be safe to assume that out of it will emerge that which the race needs in its onward march. that meditation is regarded, by those who define loosely, as a "mode of prayer" is, unfortunately, true. but it can be demonstrated that in the right understanding of the meditation process and in its right adaptation to the needs of our modern civilization will be found the solution of the present educational impasse and the method whereby the fact of the soul may be ascertained that living something which we call the "soul" for lack of a better term. the purpose of this book is to deal with the nature and true significance of meditation, and with its use on a lar

ung tells us "is one of the four basic psychological functions. it is that psychological function which, in accordance with its own laws, brings given presentations into conceptual connection. it is an apperceptive activity both active and passive. active thinking is an act of the will; passive thinking is an occurrence."6(6) as we shall see later, it is the thought apparatus which is involved in meditation and which must be trained to add to this first function of the mind an ability to turn in another direction, and to register with equal facility the inner or intangible world. this ability to re-orient itself will enable the mind to register the world of subjective realities, of intuitive perception and of abstract ideas. this is the high heritage of the mystic, but seems as yet not to

hanges the visionary mystic into the practical knower. there is a process and a technique to which the mystic can subject himself which coordinates him and develops in him a new and subtle apparatus, by means of which he no longer sees the vision of divine reality but knows himself to be that reality itself. it is with this transitional process and with this work of educating the mystic, that the meditation technique has to do. it is this with which we deal in this book. the problem of leading man into his heritage as a human being is the function of the educators and of the psychologists. they must lead him up to the door of the mystical world. paradoxical as it may sound, the work of leading him into his spiritual heritage is the work of religion and of- 7- from intellect to intuition co

used upon the material aspects of living, and all of our mental power has been concentrated upon the control and utilization of material things, the- 8- from intellect to intuition copyright 1998 lucis trust perfecting of physical comforts, and the accumulation of possessions. in the east, where the spiritual realities have been more uniformly held, mental power has been used in concentration and meditation and in deep philosophical and metaphysical study, but the masses of the people, not capable of these activities, have been left in peculiar and strikingly terrible conditions, from the standpoint of physical living. through the blending of the achievements of the two civilizations (now going on with increasing rapidity) a balance is being struck by means of which the race as a whole wil

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

dward, the art of creation, p. 7. 2 overstreet, h.a, the enduring quest, p.271 3 wilhelm, richard, and jung, t copyright 1998 lucis trust a treatise on white magic or the way of the disciple by alice a. bailey copyright 1951 by lucis trust copyright renewed 1979 by lucis trust- 1- copyright 1998 lucis trust rules for magic rule one the solar angel collects himself, scatters not his force, but, in meditation deep, communicates with his reflection. rule two when the shadow hath responded, in meditation deep the work proceedeth. the lower light is thrown upward; the greater light illuminates the three, and the work of the four proceedeth. rule three the energy circulates. the point of light, the product of the labours of the four, waxeth and groweth. the myriads gather round its glowing warmt

ind is brought into play with the result that much that is childish, impossible and unverifiable is rejected and a consequent clarifying of the fields of thought results. this discriminating and scientific process has enabled man to arrive at much truth in relation to the three worlds. the scientific method is, in relation to the mind of humanity, playing the same function as the occult method of meditation (in its first two stages of concentration and prolonged concentration or meditation) plays in relation to the individual. through it right processes of thought are engendered, non-essentials and incorrect formulations of truth are ultimately eliminated or corrected, and the steady focussing of the attention either upon a seed thought, a scientific problem, a philosophy or a world situat

entials and incorrect formulations of truth are ultimately eliminated or corrected, and the steady focussing of the attention either upon a seed thought, a scientific problem, a philosophy or a world situation results in an ultimate clarifying and the steady seeping in of right ideas and sound conclusions. the foremost thinkers in any of the great schools of thought are simply exponents of occult meditation and the brilliant discoveries of science, the correct interpretations of nature's laws, and the formulations of correct conclusions whether in the fields of science, of economics, of philosophy, psychology or elsewhere is but the registering by the mind (and subsequently by the brain) of the eternal verities, and the indication that the race is beginning also to bridge the gap between t

motional body. in this is seen the reflection of the soul in man which links the three worlds (corresponding to the solid, liquid and gaseous aspects of the strictly physical body of man) to the higher planes in the solar system, linking thus the mental to the buddhic and the mind to the intuitional states of consciousness. rule one the solar angel collects himself, scatters not his force but, in meditation deep, communicates with his reflection some basic assumptions. the way of the disciple- 32- a treatise on white magic copyright 1998 lucis trust rule one some basic assumptions we are entering upon a course of study wherein the entire tendency will be to throw the student back upon himself, and thus upon that larger self which has only, in most cases, made its presence felt at rare and

ifferentiate between the two aspects of their nature, the real self and the illusory self, can work intelligently. this has been well expressed in the yoga sutras of patanjali "experience (of the pairs of opposites) comes from the inability of the soul to distinguish between the personal self, and the purusa (or spirit. the objective forms exist for the use and experience of the spiritual man. by meditation upon this arises the intuitive perception of the spiritual man" book iii.35. the forty-eighth sutra in the same book gives a statement covering a later stage of this discriminative realisation. this discerning quality is fostered by a re-collected attitude of mind, and by careful attention to the method of a constant review of the life. secondly, i am acting upon the assumption that all

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

of teaching. it may be of interest to you if i trace them for you: the first book issued was initiation, human and solar. this book was intended for the average aspirant, to lead him on from where he was to a vision of an organised band of teachers who were seeking to aid humanity (and incidentally himself, and to give some idea of their technique of work and modes of procedure. letters on occult meditation indicated how these teachers could be reached and the discipline of life that the treading of the path involved. these two are especially for aspirants. a treatise on cosmic fire is in an entirely different category. in the last analysis, it is for the guidance of the initiates of the world, and will lift the aspirant's eyes away from himself and his own growth to a vaster conception an

scientifically true, and a spiritual fact in nature, that god is the three in one and the one in three. the spirit of man came into incarnation along a line of force emanation from one or other of these three streams, which form one stream, emanating from the most high. 2. these streams of energy differentiate into a major three, yet remain one stream. this is an occult fact worthy of the deepest meditation. in their turn they differentiate into seven streams which "carry into the light" as it is called, the seven types of souls. it is with these seven that we shall deal. 3. the energies into which the three distribute themselves, thus becoming seven, in their turn produce the forty-nine types of force which express themselves through all the forms in the three worlds and the four kingdoms

hout form or purpose, and of no use to either gods or men. but the race as a whole is now coming into an era wherein the mind is becoming a potent factor; many are learning to hold the mind steady in the light, and consequently are receptive to ideas hitherto unrecognised. if a group of minds can be so drawn together and fused into an adequate synthesis, and if they (in their individual and daily meditation) keep focussed or oriented towards that which can be apprehended, great concepts can be grasped and great ideas intuited. men can train themselves as a group to think these intuited ideas of the true and the beautiful and of the plan into manifested existence, and thus a creation of beauty, embodying a divine principle, can be built. ponder on this, seek to fit yourselves for the regist

ware of the seven planes upon which he is, consciously or unconsciously, functioning. he is a septenate at all times, but his objective is to be consciously aware of all the states of being, to express consciously all the qualities, and to function freely on all the planes. the seven ray beings, unlike man, are fully conscious and entirely aware of the purpose and the plan. they are "ever in deep meditation" and have reached the point where, through their advanced stage of development, they are "impelled toward fulfillment" they are fully self-conscious and group-conscious; they are the sum total of the universal mind; they are "awake and active" their goal and their purpose is such that it is idle for us to speculate about it, for the highest point of achievement for man is the lowest poi

ns on earth of the plan as it exists in heaven, to use the christian phraseology. it was the realisation of the present world need for illumined thinkers and subjective workers which prompted those who guide so to direct the incoming spiritual energies that the formation of the esoteric groups everywhere came about; it led also to the publication of the mass of mystical and oriental literature on meditation and allied topics which has flooded the world today. hence also the effort that i, a worker on the inner side of life, am making to teach the newer psychology in this treatise, and so show to man what is his equipment and how well suited he is to the work for which he has been created, and which he has as yet failed to comprehend. the force and the effect of the seventh ray influence wi

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

race if we measure up to our opportunity and, through the new birth, enter into the kingdom of god. it is this word which will quicken into life the hidden soul of man and galvanise him into a renewed spiritual activity. as the race grows in sensitivity, as the aspirants- 34- from bethlehem to calvary copyright 1998 lucis trust of the world in all the many religions cultivate the ability (through meditation) to hear the voice which can tune out all other voices, and as they learn to register the sound which will obliterate all other sounds, they will, as a group, record the new word which will issue forth. at each initiation of jesus, as we shall see, a sign was given; it was a sign which registered upon the consciousness of those who were not initiate. each time, a symbol or form was seen

rification, and it closed a period of preparation, of quiet service and inaugurated a cycle of strenuous activity. the purification of the lower nature is a requirement which the christian church has ever emphasised as has also the hindu faith. christ held this ideal before his disciples and all men when he said "blessed are the pure in heart: for they shall see god."9 in an ancient treatise upon meditation, the yoga sutras of patanjali, we find the teacher proclaiming "through purification comes also a quiet spirit. and ability to see the self."10 purification is of many kinds and degrees. there is physical purity and moral purity, and there is also that magnetic purity which makes a man a channel for spiritual force. there is psychic purity, which is a rare thing to find, and mental puri

divine plan, inevitably are repudiated, and usually die as the result of their courageous pronouncements. to this rule christ was no exception "advanced christian thinkers now regard the crucifixion of our lord as the supreme sacrifice made by him for the sake of the principles of his teaching. it was the crowning act of his most heroic life, and it affords such a sublime example to mankind that meditation upon it may be said to produce a condition of at-one-ment with the fountainhead of all goodness."26 how then is it that today we have such an emphasis upon the blood sacrifice of christ and upon the idea of sin? it would appear that two causes are responsible for this: 1. the inherited idea of blood sacrifice. as dr. rashdall tells us "the various authors of the canonical books in fact

es of thought and the ideas which they seek to impress upon the minds of men find their way into circulation through the attuned minds of the disciples of the world. this is inspiration, and this is the faculty for which aspirants everywhere should begin to train themselves, and which must be attained in the world of everyday living. it is a power which is generated through the processes of right meditation; it is an expression of the soul, working through the mind, and thus actuating the brain with impulses which are purely spiritual. inspiration is responsible for all the new ideas and the developing ideals of our modern world. the age of inspiration is not gone and past; it is present here and now. god still speaks to men, for this world of ours still provides adequate facilities for th

alue in the world is ever accomplished without enthusiasm and- 171- from bethlehem to calvary copyright 1998 lucis trust self-sacrifice."13 no man who cannot attain to the consciousness of the true values is yet ready for the immortality which is the prerogative of the sons of god. the building of that inner structure which is the spiritual body is carried on by means of purification, perfecting, meditation and initiation, and above all else, by service. there is no other way. the true values to which the initiate gives his life are those of the spirit, of the kingdom of god, those which concern the whole and which lay no primary emphasis upon the individual. they are expressed through expansion, service and conscious incorporation in the whole. they are to be summed up in the one word ser

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

arried to its consummation, as far as humanity is concerned, produces the liberated master of the wisdom, free from the limitations of the individual, garnering the fruits of the individualisation process and functioning increasingly as the solar angel, because focussed primarily in the inner spiritual body. awareness of the presence is thus steadily developed. this fact merits the deep study and meditation of all disciples. as the three rays which govern the lower triplicity blend and synthesise and produce the vital personality, and as they in their turn dominate the ray of the dense physical body, the lower man enters into a prolonged condition of conflict. gradually and increasingly, the soul ray "the ray of persistent and magnetic grasp, as it is occultly called, begins to become more

chology ii copyright 1998 lucis trust itself, beginning with its dual esoteric function which is: 1. the recognition of, and receptivity to, ideas. 2. the creative faculty of conscious thought-form building. this necessarily involves a strong mental attitude and a reorientation of the mind to reality. as the disciple begins to focus himself on the mental plane (and this is the prime intent of the meditation work) he starts working in mental matter and trains himself in the powers and uses of thought. he achieves a measure of mind control; he can turn the searchlight of the mind in two directions into the world of human endeavor, and into the world of soul activity. just as the soul makes a way for itself by projecting itself in a thread or stream of energy into the three worlds, so the dis

eciprocal activity is thus set up. this response between the higher and lower mind is symbolically spoken of in terms of light, and the "lighted way (a term frequently employed) comes into being between the personality and the spiritual triad, via the soul body, just as the soul came into definite contact with the brain via the mind. this "lighted way" is the illumined bridge. it is built through meditation; it is constructed through the constant effort to draw forth the intuition, through subservience and obedience to the plan (which begins to be recognised as soon as the intuition and the mind are en rapport) and through a conscious incorporation into the group in service and for purposes of assimilation into the whole. all these qualities and activities are based upon the foundation of

gnised as soon as the intuition and the mind are en rapport) and through a conscious incorporation into the group in service and for purposes of assimilation into the whole. all these qualities and activities are based upon the foundation of good character and the qualities developed upon the probationary path. the effort to draw forth the intuition requires directed occult (but not aspirational) meditation. it requires a trained intelligence, so that the line of demarcation between intuitive realisation and the forms of the higher psychism may be clearly seen. it requires a constant disciplining of the mind, so that it can "hold itself steady in the light, and the development of a cultured right interpretation so that the intuitive knowledge which has been achieved may then clothe itself

y of human beings understand something of what it means to function as a soul. then, under obedience to this law, humanity will act as a transmitter of light, energy and spiritual potency to the subhuman kingdoms, and will constitute a channel of communication between "that which is above and that which is below" such is the high destiny before the race. just as certain human beings have, through meditation, discipline and service, most definitely made a contact with their own souls, and can therefore become channels for soul expression, and mediums for the distribution into the world of soul energy, so men and women, who are oriented to soul living in their aggregate, form a group of souls, en rapport with the source of spiritual supply. they have, as a group, and from the angle of the hi

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

ntouched by the revelation of the desirable or the undesirable qualities. if you are depressed or irritated or hurt by such revelation, it indicates a basic lack of dispassion and proves attachment to the personality and to the opinions of others. secondly, it is essential that all disciples in an ashram should be contemplatives, but contemplatives in the occult sense and not the mystical. in any meditation work which you are doing or may in the future do, your aim should be to achieve as rapidly as possible the highest point in the meditation process, passing quickly through the stages of concentration, alignment and meditation to contemplation. having achieved that high point, you should strive to preserve it and should learn thus to function as a soul in its own world, contemplating the

y such a name) must be carefully striven for, accurately observed when in any way attained, and an exact record of impressions kept. you should, therefore, constitute a group of active contemplatives, and the result will be facilitated if you will ponder upon and struggle for the first condition of your group existence group unity. third: this group unity which will have its roots in united group meditation or in the contemplative life (wherein the soul knows itself to be one with all souls) must work out in some form of group activity. this should demonstrate at once in the group itself and later on when the unification is more complete in the world at large. it is in this way that the masters' ashrams will be externalised on earth and the hierarchy function openly on the physical plane a

him to greater courage, to finer purity of motive and to deeper love, yet avoiding the vitalisation of his personality characteristics. you should learn always to think of each other as souls and not as limited human beings. we have, therefore, the following three objectives before us: 1. group unity. through thought, exoteric knowledge of each other and a constant sending forth of love. 2. group meditation. as a group of contemplatives, thus rooting this group within the kingdom of the soul and strengthening all the individuals involved. 3. group activity. resulting in the aiding of each other in specific problems of character but not of circumstance. ponder on this distinction, my brothers. later, when the group is really established, it should begin to function outwardly and its life sh

will be along the line of healing the various ills of mankind physical, mental, psychological and emotional. there are certain simple but definite rules which should govern the interior spiritual life of neophytes in training for the various stages of discipleship. let me here outline to you my suggestions for this simple and immediate work. first of all, all disciples practise regular and daily meditation. these meditations are each individually suited to the disciple concerned and vary according to ray, point in evolution and the stage of discipleship which is the immediate objective. these cannot be given here. these meditations will be given to you as suggestions for your use and acceptance. endeavour at some stage in your meditation to link up with me but let this linking up take pla

link up with me but let this linking up take place after you have worked at and brought about an alignment with your soul. the reason that it is essential that you link up after alignment is that you can then avoid the glamours and the illusions of the astral plane whereon thoughtforms and masquerading entities personalise the teachers and the masters and do so in their myriads. add also to your meditation a short period wherein you will try and- 14- discipleship in the new age- volume i copyright 1998 lucis trust link up with your co-disciples, sending them love, soul force, and help. you would find it useful to keep what might be called a spiritual diary. this does not involve the daily entering of the day's events and has no relation to the happenings which may concern the personality

ALICE A BAILEY13 PROBLEMS OF HUMANITY

e powers of the indwelling divinity to provide perfect health, plenty of money, serene business success and unbroken popularity! the new world religion is also being brought into expression through the work of the esoteric groups throughout the world because of their particular emphasis upon the fact of the spiritual hierarchy, upon the office and the work of the christ and upon the techniques of meditation whereby soul-awareness (or the christ-consciousness) can be achieved. prayer has been expanded into meditation; desire has been lifted into mental aspiration. this is supplanted by a sense of unity and by the recognition of god immanent. this leads eventually to at-one-ment with god transcendent. it is at this point that the science of invocation and evocation can at times supersede the

ds eventually to at-one-ment with god transcendent. it is at this point that the science of invocation and evocation can at times supersede the earlier techniques. the whole of humanity is moving forward into the area of mental understanding. the grasping nature of the prayers of the average men (based as they are upon desire for something) has long disturbed the intelligent; the vagueness of the meditation, taught and practised in the east and in the west (with its emphatically selfish note, personal liberation and personal satisfaction) is likewise causing a revolt. something bigger and larger than individual desire and liberation is registered. many groups are wrestling with these changes and this is, in itself, most hopeful. in the aggregate of these groups within the churches or outsi

er possible under an enlightened clergy) to accept the fact of the approaching spiritual energies, focussed through- 92- problems of humanity copyright 1998 lucis trust christ and his spiritual hierarchy, and trained also to voice their demand for light, liberation and understanding. there will also be the skilled work of invocation as practised by those who have trained their minds through right meditation, who know the potency of formulas, mantrams and invocations and who work consciously. they will increasingly use certain great formulas of words which will later be given to the race, just as the lord's prayer was given by the christ, and the new invocation has been given out for use at this time by the hierarchy. this new religious science for which prayer, meditation and ritual have p

n truth be functioning on earth. it will be obvious to you that this technique of invocation and evocation has its roots in past methods of human approach to deity. men have long used the method of prayer with important and deeply spiritual results, in spite of its frequent misuse for selfish purposes; people, more intelligent and more mentally focussed, have employed more generally the method of meditation in order to arrive at knowledge of god, to awaken the intuition and to understand the nature of truth. these two methods of prayer and of meditation have brought humanity to the various spiritual recognitions which distinguish human thinking; through their means also the scriptures of the world have been produced and the great spiritual concepts which have conditioned human living and w

he medium of all relationships. the force of the mind in producing telepathic rapport has already been recognized by science; mental power is today registered as an energy, capable of contact, of recognition and of producing a reciprocal activity. prayer has always recognized this, without attempting to formulate the mode whereby phenomena are produced through the medium of prayer. but in prayer, meditation and worship there is undoubtedly an energy factor, proceeding from this to that and producing in many cases- 93- problems of humanity copyright 1998 lucis trust the desired response in some form or another. meditation is also an energy, setting in motion potencies which can eliminate certain aspects of thought or attract other aspects, such as visions, ideas, and spiritual recognitions

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

e under an enlightened clergy) to accept the fact of the approaching spiritual energies, focussed through christ and his spiritual hierarchy, and trained also to voice their demand for light, liberation and- 82- the reappearance of the christ copyright 1998 lucis trust understanding. there will also be the skilled work of invocation as practised by those who have trained their minds through right meditation, who know the potency of formulas, mantrams and invocations and who work consciously. they will increasingly use certain great formulas of words which will later be given to the race, just as the lord's prayer was given by the christ, and as the new invocation has been given out for use at this time by the hierarchy. this new religious science for which prayer, meditation and ritual hav

it presages the inauguration of a new and better day. there is work to do and the men of goodwill, of spiritual instinct, and of truly christian training must do it. they must inaugurate the era of the use of money for the spiritual hierarchy, and carry that need into the realms of invocation. invocation is the highest type of prayer there is, and a new form of divine appeal which a knowledge of meditation has now made possible. there is naught to add in the way of an appeal for funds, courage or understanding. if the courage of the christ, as he faces return to this physical, outer world, if the need of humanity for right human relations and the sacrificing work of the disciples of the christ are not enough to fire you and to energise you and those whom you can reach, there is nothing th

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

s involved, in 1944. unpublished manuscripts containing additional instructions and esoteric teachings as completed by mrs. bailey are now available. this text was written from time to time over a period of nine years from 1935 to 1944. in various places in the text of glamour: a world problem references are made to the same discipleship group. in the present volume certain forms of group work in meditation are included because of their informative value and because they illustrate the practical value of the teaching given. the reader, however, should recognise that meditations suitable for special group purposes are not in general as effective when used as an individual exercise. the potency of an integrated group composed of disciples who have a common vision and an established group pur

tudy of its form as a whole, of its lines, and therefore of its numerical significance, and also study of its sectional forms by which i mean its arrangements, for instance, of cubes, triangles and of stars and their mutual inter-relation. b. conceptually. this involves arriving at its underlying idea, which may be expressed in its name; at its meaning as that emerges in the consciousness through meditation; and at its significance as a whole or in part. you should, when doing this, bear in mind that the idea connotes the higher or abstract intent; that the meaning is that intent expressed in terms of the concrete mind; and that its significance has in it more of an emotional quality and might be expressed as the type of desire it arouses in you- 6- glamour: a world problem copyright 1998

ts emotional effect upon you. this may vary from day to day or it may always be the same. be simply honest in your noting this astral reaction to the symbol and see where such reactions lead you, remembering always that they are not intuitional but are reactions to the feeling or astral body. finally, take note of what you have found to be, for you, the basic quality of the symbol and then (as in meditation work) lift the whole subject into the mental realm by bringing the focussed attentive mind to bear upon it. this will lead you into the realm of concepts. we have consequently the following stages in the analysis of a symbol: 1. its exoteric consideration: line, form and colour. 2. a comprehension in the astral or emotional body of its quality, the reaction of a sensitive response to th

hat are you yourself but the outer expression of a divine idea? we must learn to see symbols all around us and then to penetrate behind the symbol to the idea which it should express. there is however a technique of study which may be of service to you as you attempt to arrive at an idea and thus study conceptually the many symbols by which we are surrounded. it is largely the technique for which meditation should have prepared you. the difference between this technique and meditation work is mainly one of polarisation and goal. in the study of symbols conceptually, the consciousness is polarised in the mental body, and no attempt is definitely made to contact or involve the soul or ego. herein lies the distinction between this second stage of symbol interpretation and ordinary meditation

planetary illusion will later be briefly dealt with, but the immediate problem before man and the significant contribution of the disciple is the dissipation of much of the glamour in which mankind is immersed and which, during the coming aquarian age, will largely disappear in connection with the astral life of the race. the point i would here make is to call attention to the fact that it is in meditation and in the technique of mind control that the thinkers of the world will begin to rid the world of illusion. hence the increasing interest in meditation as the weight of the world glamour is increasingly realised, and hence the vital necessity for right understanding of the way- 15- glamour: a world problem copyright 1998 lucis trust of mind control. another point which should be noted

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

ommunication, governed by these two laws, has always been in operation among the adepts, the initiates and the senior disciples who are in physical plane bodies. now the operation of this process is to be extended and steadily developed by the emerging group of mystics and world servers who constitute, in embryo, the world saviour. only those who know something of the meaning of concentration and meditation and who can hold the mind steady in the light will be able to understand the first law and comprehend that interplay of thought-directed energies which finds one terminal of expression in the mind of- 4- telepathy and the etheric vehicle copyright 1998 lucis trust some inspired thinker, and the other terminal in the mind of the attentive world server who seeks to tune in on those mind p

rain and therefore not responsive, or one party is intensively occupied with some mental problem and is encased in a wall of thoughtforms and therefore impervious to impressions. you can see, therefore, how a cultivation of detachment is a necessary qualification for success in telepathic work. all who seek to tread the path of discipleship are endeavouring to live in the head centre, and through meditation to bring in the power of the soul. the problem which you face, as disciples learning telepathic sensitivity, is founded on two things: a. upon which of your three bodies is the most active; thereby is indicated where you live subjectively most of the time- 7- telepathy and the etheric vehicle copyright 1998 lucis trust b. upon which centre is the most expressive in your equipment, and t

so much to be desired and which is so constructively- 11- telepathy and the etheric vehicle copyright 1998 lucis trust useful to the spiritual hierarchy provided it is established within a group of pledged disciples, dedicated to the service of humanity. they can then be trusted*(1) 3. intuitional telepathy is one of the developments upon the path of discipleship. it is one of the fruits of true meditation. the area involved is the head and throat, and the three centres which will be rendered active in the process are the head centre, which is receptive to impression from higher sources, and the ajna centre which is the recipient of the idealistic intuitional impressions; this ajna centre can then "broadcast" that which is received and recognised, using the throat centre as the creative f

l, are now formulated into thoughts; the vague ideas and the vision hitherto unexpressed can now be clothed in form and sent out as embodied thoughtforms to the brain of the disciple. in time, and as the result of technical training, the disciple can in this way reach the mind and brains of other disciples. this is an exceedingly interesting stage. it constitutes one of the major rewards of right meditation and involves much true responsibility. you will find more anent this stage of telepathy in my other books, particularly a treatise on white magic*(2) this much that i have outlined here is practically all that concerns man in his own inner individual contacts and work and training. there is, however, a whole range of telepathic contacts which should be noted because they constitute the

onal, like the sun, of which the heart is, as you know, the symbol. it shines alike upon the good and the bad; and group activity, as a result of heart awakening, can include the bad groups as well as the good groups. therefore you can see the necessity of awakening the head centre and bringing in the control of the soul aspect; and hence the emphasis laid upon character building and the need for meditation. 10. telepathic work between the hierarchy of masters as a group or a part of the hierarchy, and groups of disciples. there is little i can tell you about this, and you would not and could not understand. the experiment we are now making, in connection with the new group of world servers, is related to this form of telepathic work. some of these forms of telepathic work have necessarily

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

are casting a horoscope of senior aspirants, of disciples and of initiates. according, therefore, to an individual's point of evolution upon the path or (in other words) the individual's place upon the wheel of life, the practising astrologer will arrange the interpretation of the horoscope. it will require the work and the thought of the intuitive astrologer, dependent upon soul contact and much meditation, to determine the processes of astrological interpretation for those who are active and living souls at some one or other of the final stages upon the path. the casting of the horoscope of the average man or the undeveloped man presents no such difficulties. it might be added in addition that the signs of the zodiac are concerned primarily with the life expression of the heavenly man (a

ionary process, recognition and response will come, but for all astrological purposes and recognisable produced effects, they may be regarded today as non-existent except as they react upon the fourth kingdom of nature as it constitutes a living unit in the body of the planetary logos. as little conscious effect is produced by these forces as the effect of a high moment of contact in your morning meditation produces an effect upon the atom or cell in the little finger upon one of your hands. there may be a general response and stimulation throughout the entire body, but the intelligent atom makes no conscious response. the vibration is of too high a character. speculation along these lines is profitless. a vast system of interlocking energies is in active and rapid circulation throughout t

f the soul, eventually stands aside in order to let his great brother, mercury, spread the light of the soul intuitive and illuminating upon the situation, to interpret for us, through our own illumined minds, the significance of events and to relate the old and the new, the past and the future through the light of the present. hence, the subjective usefulness of the present general trend towards meditation processes which bring about the capacity to be "impressed from on high (technically understood) and to be illumined by the light of the soul. when the task of saturn and of mercury has been accomplished, then during the third decanate, venus, which is the union of heart and mind, will usher in the long hoped for era of love-wisdom, of brotherhood and of expressed brotherly relationships

ane) is registered, recorded and noted in virgo, and balanced and assessed in libra, eventually bringing about the tests and trials between the soul and the personality, which latter fights with power and determination to preserve the status quo of the balanced expression of these two where the preponderance of the personality influence is not possible. libra can also be spoken of in terms of the meditation process as taught both in east and west. it can, therefore, be regarded as the "interlude between two activities" which is the explanation given to that stage in meditation which we call contemplation. in the five stages of meditation (as usually taught) you have the following: concentration, meditation, contemplation, illumination and inspiration. these five stages are paralleled in th

ch we call contemplation. in the five stages of meditation (as usually taught) you have the following: concentration, meditation, contemplation, illumination and inspiration. these five stages are paralleled in the five strictly human signs of the zodiac: 1. leo concentration soul life focussed in form. individualisation. self-consciousness. undeveloped and average man. human experience. 2. virgo meditation soul life, as sensed in man, the gestation period. the stage of the hidden christ. intelligent man. personality, as hiding the christ life- 136- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust 3. libra contemplation life of soul and form is balanced. neither dominates. equilibrium. an interlude wherein the soul organises itself for battle and the

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

attuned, that this was unnecessary and that if i concentrated enough and my attention was adequately focussed i could register and write down the thoughts of the tibetan (his carefully formulated and expressed ideas) as he dropped them into my mind. this involves the attaining and preservation of an intense, focussed point of attention. it is almost like the ability which the advanced student of meditation can demonstrate to hold one's achieved point of spiritual attention at the very highest possible point. this can be fatiguing in the earlier stages, when one is probably trying too hard to make good, but later, it is effortless and the results are clarity of thought and a stimulation which has a definitely good physical effect. today, as the result of twenty-seven years work with the ti

bill for the past month was not paid, nor was the rent or the gas, light or milk bill. as we were not married none of these were foster's responsibility but, even in those days, he shared all things with me. we were drawing no salaries from the t.s. and my very small income was not available. there seemed nothing for me to do. personally, though i am recognised all over the world as a teacher of meditation i have at the same time never relinquished my habit of prayer. i believe that the true occultist uses prayer and meditation interchangeably according to need and that both are equally important in the spiritual life. the trouble with prayer has been that the average human being makes it entirely a selfish thing and a means of acquisition of things for the separated self. true prayer ask

angeably according to need and that both are equally important in the spiritual life. the trouble with prayer has been that the average human being makes it entirely a selfish thing and a means of acquisition of things for the separated self. true prayer asks nothing for the separated self but it will always be used by those who seek to help others. some people are too superior to pray and regard meditation as far more exalted and more fitted to their high point of development. for me it has always been enough that christ not only prayed but taught us the lord's prayer. to me, also, meditation is a mental process whereby one can acquire clear knowledge of divinity and awareness of the kingdom of souls, or the kingdom of god. it is the mode of the head and of the mind and is greatly needed

a spiritual realisation at the expense of their family or friends. there is far too much of this in various occult groups. when people come to me and tell me that their families are not sympathetic in their spiritual aspiration i ask them the following questions "do you leave your occult books lying around to annoy everybody? do you demand complete silence in the house whilst you do your morning meditation? do you make them get their own supper whist you attend a meeting" it is here that occult students make such fools of themselves and bring the whole question of occultism into disrepute. the spiritual life is not lived at the expense of others, and if people are suffering- 103- the unfinished autobiography copyright 1998 lucis trust because you want to go to heaven it is just too bad. i

ore i have earned that right "to enter into the place where the will of god is known" and when i do i shall need no keyhole. in the summer of 1922 i went away with the family for three months to amagansett, long island, and undertook to write a letter once a week to the group of men to study and read during our absence. in many cases this letter seemed appropriate to send to those inquiring about meditation, about the way to god and about the spiritual plan for humanity, so we sent them copies of these letters as we wrote them. by the time we returned to new york in september 1922 it was necessary to consider in what way we could possibly handle the correspondence that was accumulating as a result of the increasing sales of the books and how to meet the demand for secret doctrine classes a

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

e same time to achieve, during their work, a one-pointedness which will produce the needed group rhythm a rhythm of such unity and intensity that the work can synchronise internally. aspirants and students as they work along these lines must train themselves to think as a group, and to give to the group (without a niggardly or reticent spirit) the best that is in them, and also the fruit of their meditation upon these matters. i might also add that these instructions must be as concise as possible. i shall have to endeavour to put much truth and information into a brief space, so as to make each sentence convey some real idea and give some real light on the problems which confront a healing group. that which i have to say will fall into two parts: first, we will deal with the general work

e patient, so that the healer achieves insight into the trouble and establishes the confidence of the patient? two words i give you which embody the requirements of all true healers, and towards which you must work. they are magnetism and radiation. a healer must be magnetic above everything else, and he must attract to him: a. the power of his own soul; this involves alignment through individual meditation. b. those whom he can help; this involves a decentralised attitude- 5- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust c. those energies, when need arises, which will stimulate the patient to the desired activity. this involves occult knowledge and a trained mind. the healer must understand also how to radiate, for the radiation of the soul will stim

be called consciousness as we understand the term. c. the heart centre becomes essentially related to the personality when the process of alignment with the soul is being mastered. this process is today being taught in all the newer and sounder esoteric schools, and has been emphasised in the arcane school from the start; it is that procedure (distinguished by right orientation, concentration and meditation) which relates the personality to the soul, and thus to the hierarchy. relationship to the hierarchy automatically takes place as this alignment goes forward and direct soul contact is thereby established. personality consciousness is superseded by group consciousness, and the inflow of hierarchical energy follows as a natural consequence, for all souls are only aspects of the hierarchy

elopment of mental power than the average man, and also to the fact that ray type is more easily ascertained, involving consequently a more correct determination of the condition of the glandular system, they will be the first to cooperate with the medical profession and to demonstrate the relation of the centres to the glands, and therefore to the body as a whole. through concentration and right meditation, carried on in the head centre, and directed towards some one or other of the centres, disciples will demonstrate such definite changes in the ductless glands that the medical profession will be convinced of the importance and the factual existence of the centres and of their power, and also of the possibility of controlling the physical organism through the power of thought. this all l

make far more rapid progress; diseases will then be brought under- 144- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust control by a system of laya-yoga (the science of the centres) which will be the sublimated form of the laya-yoga of atlantean days. then the advanced student will control the centres by the power of thought. in the yoga of the future, through meditation and alignment and right practices, the centres will be brought under the direct control of the soul a very different thing to the control of the centres by the mind and one for which the masses of men are not yet ready. to this the science of the breath will be added not breathing exercises as now taught, with often such dangerous results, but a breathing rhythm imposed by the mind thro

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

rejudge the issue. yet it is not necessary to consider the ancient east and the modern west approaches as two mutually exclusive alternatives. in some instances the approaches are merely two "languages" for stating universal truths about human nature and we are not faced with an either-or antithesis. intertranslation may reduce the strangeness of terminology. for example, the tibetan's view that "meditation is thinking things through" is good dewey doctrine. as the elements of unfamiliarity diminish, understanding is facilitated. that the research project so briefly sketched is not some vague philosophical phantasy but an urgent and immediate need is indicated by a document drawn up by the department for cultural activities of unesco which formulated the theme for discussion in these terms

of so-called spiritual development which is the world of ideas, of intuitive perception, of spiritual insight and understanding. 3. methods of building the antahkarana. this leads to the overcoming of the limitations physical and psychological which restrict man's free expression of his innate divinity. here we can only prepare the ground for this third point because the subject involves advanced meditation practices which must be approached gradually. i have dealt with meditation in my other books. the question might here be asked, why it is of value to consider giving time to that which lies as yet in the future. i would reply by reminding you that "as a man thinketh, so is he" this is a truism and a platitude of occultism. therefore, what is true of the individual is also true of the gr

ng work can go forward on a relatively large scale. on this i need not enlarge, for it concerns the technicalities of the ancient wisdom, on which i have given you much in my other books. vii. education is therefore the science of the antahkarana. this science and this term is the esoteric way of expressing the truth of this bridging necessity. the antahkarana is the bridge the man builds through meditation, understanding and the magical creative work of the soul between the three aspects of his mind nature. therefore the primary objectives of the coming education will be: 1. to produce alignment between mind and brain through a correct understanding of the inner constitution of man, particularly of the etheric body and the force centres. 2. to build or construct a bridge between the brain

nd their application to the events of objective existence, plus (and here lies a thought of real importance) their subjective cause and their relation to the world of reality of which the phenomenal world is but the symbol. at the age of seventeen the study of psychology will be added to the rest of the curriculum and the nature of the soul and its relation to the world soul will be investigated. meditation along suitable lines will be part of the curriculum. it should be noted here, however, that the religious implications of meditation are needless. meditation is the process whereby the objective tendencies and outgoing impulses of the mind are thwarted, and it begins to be subjective, to focus and to intuit. this can be taught through the medium of deep thinking on any- 12- education in

e aspiration till it anchors itself in the love petals of the egoic lotus. 3. from the physical and astral vehicles to the mental body. one terminal is anchored in the head, and the other in the knowledge petals of the egoic lotus, being carried forward by an act of the will. many, too, are in process of linking the three lower aspects, which we call the personality, with the soul itself, through meditation, discipline, service and directed attention. when this has been accomplished, a definite relation is established between the sacrifice or will petals of the egoic lotus and the head and heart centres, thus producing a synthesis between consciousness, the soul and the life principle. the process of establishing this interlinking and interrelation, and the strengthening of the bridge thus

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

crated active life of selfless service to one's fellowman the centres will unfold naturally and safely without attention to them. the master also knew the basic and planned purpose of the soul for the present incarnation, the hidden hindering karmic forces working out and the latent spiritual capacities previously achieved which could be wisely called upon. someday we shall have occult schools of meditation giving training for initiation. there are none such today. those claiming to give such training are false teachers, often sincere but self-deluded. this also has been stated both by the tibetan and by a.a.b. foster bailey march 1955 section one talks to disciples introductory remarks january 1940 my brother: may i say that when i am able to start my instruction to this new seed group wi

ner. if this new seed group measures up to requirements, then there may again arise correspondences to the original groups as planned. they will arise as the spiritual result of the esoteric manifestation of the potency of life to be found in the seed group. the work to be done by us in joint cooperation (as regards your training) was organised by me into seven teaching units: i. definite planned meditation. ii. teaching upon the subject of initiation. iii. training in telepathy. iv. consideration of the problems of humanity. v. teaching anent the etheric body. vi. added to the above, i seek to give each of you a measure of individual help and instruction. vii. as time goes on, i will convey information anent the work of the masters' ashrams and their planned externalisation. i am going to

. consideration of the problems of humanity. v. teaching anent the etheric body. vi. added to the above, i seek to give each of you a measure of individual help and instruction. vii. as time goes on, i will convey information anent the work of the masters' ashrams and their planned externalisation. i am going to ask you to give two relatively brief periods of time each day to definite and defined meditation. one period (the most important) must be given to the general group meditation, and the other to that meditation which i feel will enable you to function as an integrated personality, fused and blended in consciousness with the soul. this will lead the group as a whole to function correctly, because the individual group units are aligned and rightly adjusted- 6- discipleship in the new

roup personalities which make up the personality aspect of the ashram. this is a factor which can only become potent if certain personality relations are adjusted and inertia is overcome. then, and only then, can the "group stand" i propose to give you personality instructions only once a year, at the time of the full moon of may. i shall then indicate to you any needed changes in your individual meditation or in the group meditation. at this time i will give to this new seed group a meditation intended to produce coherent relations and a conscious group interplay. i will give each member also a meditation which will serve to integrate his personality more completely but will also serve, above all else, to fuse it with his soul. i shall enlarge later upon this when giving each of you his p

aspect of the esoteric training, for much must and will transpire upon the inner planes in the inner ashram about which nothing can be said and which will be individual as well as group expansion. i will outline the outer processes in the order of their present importance, and this in its turn is determined by the group condition for which you are one and all responsible. i. definite and planned meditation. the theme, if i might so call it, of the work will be threefold: a. the interior interrelation of the seven centres in the body will be the objective of the meditation, basing the work upon the occult maxim that "energy follows thought" we have started upon one formula which relates the heart, the higher head centre, and the solar plexus. b. the subsequent relation of the centres in an

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

but the higher psychic powers, such as spiritual perception with its infallible knowledge, the intuition with its unerring judgment, and psychometry of the higher kind with its power to reveal the past and the future, are the prerogatives of the divine soul. these higher powers come into play when the head and heart centres, as well as the throat centre, are brought into activity as the result of meditation and- 6- the externalisation of the hierarchy copyright 1998 lucis trust service. let the student, however, remember two things: that the greater can always include the lesser, but the purely animal psychic does not include the higher. that between the lowest type of negative mediumship and the highest type of inspired teacher and seer are found a vast diversity of grades, and that the c

be on his guard and adhere with care to the rules and instructions. he should not be permitted to be afraid or to refuse to subject himself to this forcing process, but he should enter upon it with his eyes wide open and should be taught to avail himself of the safeguards offered and the experience of the older students. the emphasis in all esoteric schools is necessarily, and rightly, laid upon meditation. technically speaking, meditation is the process whereby the head centre is awakened, brought under control and used. when this is the case, the soul and the personality are coordinated and fused, and at-one-ment takes place, producing in the aspirant a tremendous inflow of spiritual energy, galvanising his whole being into activity, and bringing to the surface the latent good and also

and much of the danger. hence also the stress laid in such true schools upon the need of purity and truth. over-emphasis has been laid upon the need for physical purity, and not sufficient emphasis laid upon the avoidance of all fanaticism and intolerance. these two qualities hinder the student far more than can wrong diet, and they feed the fires of separativeness more than any other one factor. meditation involves the living of a one-pointed life always and every day. this perforce puts an undue strain on the brain cells for it brings quiescent cells into activity and awakens the brain consciousness to the light of the soul. this process of ordered meditation, when carried forward over a period of years and supplemented by meditative living and one-pointed service, will successfully arou

eir awakening) is ever to be avoided; it will cause overstimulation and the opening of doors on to the astral plane which the student may have difficulty in closing. i cannot impress too strongly upon aspirants in all occult schools that the yoga for this transition period is the yoga of one-pointed intent, of directed purpose, of a constant practice of the presence of god, and of ordered regular meditation carried forward systematically and steadily over years of effort. when this is done with detachment and is paralleled by a life of loving service, the awakening of the centres and the raising of the sleeping fire of kundalini will go forward with safety and sanity and the whole system will be brought to the requisite stage of "aliveness" i cannot too strongly advise students against the

rd systematically and steadily over years of effort. when this is done with detachment and is paralleled by a life of loving service, the awakening of the centres and the raising of the sleeping fire of kundalini will go forward with safety and sanity and the whole system will be brought to the requisite stage of "aliveness" i cannot too strongly advise students against the following of intensive meditation processes for hours at a time, or against practices which have for their objective the arousing of the fires of the body, the awakening of a particular centre and the moving of the serpent fire. the general world stimulation is so great at this time and the average aspirant is so sensitive and finely organised that excessive meditation, a fanatical diet, the curtailing of the hours of s

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

ousness within the head. from this central position the real man, the directing agency will direct and guide all his members, imposing upon the "lunar lords" of the physical body a new rhythm and habit of response. two factors are of value and helpful in the production of the necessary polarisation: the reiterated appreciation of the words "i am the self, the self am i" the habit of early morning meditation wherein the thinker centers himself in the point of control and starts upon his day's experience and contacts with the realisation that he is only the observer, the perceiver and actor. a close consideration throughout the day as to the use and misuse of energy. every man should realise that in the use of energy lies direction and the treading of the path. it produces eventually truthfu

no longer regarding itself as the organ of perception. iii. a re-alignment of the lower sheaths so that the contact with the real man, the thinker, the solar angel, on the higher levels of the mental plane may become complete and continuous. this only becomes possible as the other two points are beginning to be grasped and the theory as to man's constitution and purpose is somewhat understood. as meditation is practiced, as the lower bodies are painstakingly dominated, and as the nature of the sutratma or thread is better comprehended it will become increasingly possible to bring into the lower personality on the physical plane that spiritual illumination and that divine energy which is the soul's heritage. little by little the light will shine forth, year by year the strength of the highe

named the "trumpet through which the escaping a.u.m. can pass" the ability to use this door or channel is brought about by the practice of alignment; hence the emphasis laid upon this exercise in the attempt to train aspirants and disciples. once alignment has been achieved, it will be realised (remembering the symbolism of the head, the light and the central opening) that many occasions arise in meditation when "behind the group there stands the door; before them opens out the way" this is the lower correspondence of the higher initiate-experience with which our rule is dealing. again, this time in relation to the soul, comes the repetition of the discovery of the door, its use and its appearance, finally, behind the initiate. this time the door must be found upon the mental plane, and no

he a.u.m. is here the lowest aspect of the originating sound. 2. through the emphasis laid in masonry upon the lost word, thus subtly drawing the attention of humanity to the o.m, the sound of the second aspect, the soul. 3. through the growing emphasis laid by the many occult groups throughout the world upon the use of the o.m, its frequent use by these groups in public, and by those intent upon meditation. the soundest approach is that of the masonic tradition, because it deals primarily with the world of meaning and with a phase of the esoteric teaching. the use of the amen in the ritual of the christian church will eventually be discouraged, because it is basically a materialistic affirmation, being usually regarded by the average churchgoer as setting the seal of divine approval upon

the relation between the threefold personality and the spiritual triad, linked and brought together by the antahkarana. each of these three lower aspects has its own note and it is these notes which produce the sounding forth of the three demands which evoke response from the spiritual triad and thus reach the monad in its high place of waiting in shamballa. in 1922, in my book letters on occult meditation i laid the foundation in my first chapter for the more advanced teaching which i am now giving. there i was dealing with the alignment of the ego with the personality, and this was the first time that the entire theme of alignment was brought definitely into focus, for alignment is the first step towards fusion, and later towards the mysteries of identification. let me quote "as time pr

ALICE BAILEY THE LABOURS OF HERCULES

the physical plane really begins the labor of unifying soul and body. this is the theme of this labor. it is in this physical plane achievement, and in the work of gaining the golden apples of wisdom, that the real test of the sincerity of the aspirant takes place. a longing to be good, a deep desire to ascertain the facts of the spiritual life, spasmodic efforts at selfdiscipline, at prayer and meditation, precede, almost inevitably, this real and steady effort. the visionary must become a man of action: desire has to be carried forward into the world of completion, and herein lies the test in gemini. the physical plane is the place where experience is gained and where the causes, initiated in the world of mental effort, must manifest and achieve objectivity. it is the place also where t

rd. it is said to be one of the most difficult signs to understand. it is the first sign that has neither a human nor an animal symbol, except that holding the balance stands the figure of justice- a blinded woman, blinded perhaps to the outward objective sight, that the inner intuitive sight may divine where justice lies [128] it is an interlude, we are told, comparable to the quiet listening in meditation; a time of assessment of the past. again, strangely, the average man approaches libra through the drastic test of scorpio, while the more evolved man enters into the libra test from the sign of virgo, with the christ consciousness stirring in his heart and mind. think how different will be the experiences of these two men in libra. in one case the balance will swing wildly up and down;

s and they have no interest in themselves. i am convinced that no individual world savior, utilizing a physical body, will come to us. i believe in that individual world savior, but i believe that he will save the world through the group. i believe that he will work through his own; that he [202] is training people now so that the day will come when this group will be so potent through its silent meditation and the force of its world service, that it will be recognized as the savior; but not in our day. editor's note (written in 1958) when a.a.b. made this statement in 1936 it appears to have been the ashramic view that the status of humanity would not permit more than an over-shadowing by the christ. when the reappearance of the christ, dictated by the tibetan, appeared in 1948, the disci

world servers such a group as has just been described already exists. there are two things for us to do. first, to learn to recognize the new note as it comes from disciples wherever found and, secondly, to fit ourselves to form part of that group. the hallmark of those people is not self-assertiveness; they are too busy doing salvage work to have time to talk about themselves. they work through meditation, which keeps them in touch with the spirituality that is themselves, and therefore is in touch with the great life, the world savior, who pours his force and energy through them and toward the world. they orient their minds in that direction, serve intelligently and are not in a hurry [203] the message that comes to them from the inner side is couched in the symbolic words "what i tell

cannot do it. it means that when you have learned to focus your mind on the soul you must hold it steady, which you cannot do; and when you have learned to do that you must learn to listen in your mind to what the soul is telling you, and that you cannot do. then you must learn to take what the soul has told you and form it into words and phrases and throw it down into your waiting brain. that is meditation, and it is by following that process that you will become a world server for you will then be the force of what you have accomplished. you will automatically find yourself over-shadowed by that great one whose mission it is to lift humanity out of darkness into light, from .the unreal into the real [205] lecture by a.a.b- 1936. edited and condensed. the purpose of the study of the hercu

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

. once buddhism was reestablished, these teaching were discovered by individuals considered to be incarnations of padmasambhava s disciples. for this reason, these incarnations are called "treasure-revealers (gter ston. termas can take several forms. they can be actual texts hidden in caves or under holy images "mental texts" concealed within the minds of treasure-revealers and discovered through meditation or visionary experiences; or sacred objects such as statues and ritual implements that, once found, excite the hidden memories of treasure-revealers that contain the teachings. one other way that treasures are concealed is by the use of..kin.-script, a series of characters that look tibetan but are illegible upon closer examination (figure 2. a few of these characters may be discovered

mention was lacking in the warlord s tantra, allowing only for speculation about its inclusion. it is explicitly provided in this text, omitting the details that are familiar to the performer. deity yoga is specific to tantric practice in vajray.na, where a practitioner embodies a tutelary deity in order to utilize 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 d

refers.208 this origin is intimately tied to pehar s assimilation into the pantheon of tibetan protector deities. the most popular account of pehar s origins and his arrival in tibet is as follows. pehar originally resided in the ancient north indian kingdom of zahor (za hor, near the city of mandi in modern-day himachal pradesh.209 he moved from zahor to mongolia (hor) and took up residence in a meditation school (sgom grwa) at bhatahor (bha ta hor. at this meditation school, pehar was known as pholha namtep karpo (pho lha gnam theb dkar po)210 and was the head deity of the local mongolian tribes. his transfer to tibet was brought about by padmasambhava, who came to bhatahor with an army in order to sack the meditation school and capture its main deity for the purpose of assigning to him

sses of hair. the later declined the position and recommended pehar. 127 graciously.212 in either case, upon pehar s arrival, at samy he was ritually subjugated by padmasambhava, who concluded the act by placing a thunderbolt on pehar s forehead and appointing him to the office of the head protector of the monastery and its treasures.213 these treasures include the spoils gained from the bhatahor meditation school, such as a turquoise image, a crystal lion, and a wooden bird.214 also among these objects is an ancient leather mask (bse bag) that allegedly contains a great deal of power. at the time of de nebesky-wojkowitz s writing, the mask was kept in the g nkhang of the jokwukhang at samy .215 the sacred mask is described as being the face of a fierce demon with three eyes and a wide ope

hose gathered to kill themselves. the heart s blood dun dun.377 might demons ja laya. cut the flesh and life-energy laya. cut the flesh and life-breath laya [say] three times quickly bhyo! bhyo! where378 you release the parcel, there will you release. release into the moving river [or] release into equal water. wind, earth, fire, water, earth. triya triya resting water. bhyo on the heart. bhyo in meditation. o. 379 in the life-energy rulu rulu flesh. life-force and flesh pha. release for advice, greed, and hunger. o. field of body vajra action, field of b.ga380 vajra action, field of heart vajra action. the earth is the blood that fills the life-essence.381 the water382 is the entire sheath on the heart. this essence is cut by the razor dagger. the fire383 releases the house. the wind384 i

BLACK SERPENT1

ual is closed as thus "hail lucifer. lord and master of air. we thank thee for being present at our ritual. we bid you, go in peace" oleum and incense of the quarter: lucifer by j. thorp an oleum is a specialized oil made with herbs, flowers, roots, and resins that are used as offerings to the demons/deities. incense is an herbal mixture that is used in ritual for a purpose, adoration/worship, or meditation. it is made of whole herbs, flowers, roots, and resins and is non-combustible. lucifer oleum olive oil black mustard seed lemon peel poppy seed alum lucifer incense benzoin resin wormwood goldenrod lavender cinquefoil 5 close the ritual as normal. if practicing solitary- change all "we" to "i" also- the prayer can be done with a single candle if you lack the space, time, or supplies to

of an hart wth a firey [fiery] taile 4. the destroyer 5. his fire burns as the sun. 6. to present as an act of worship.(plural) 7. the most personal offering you can make. 8. an appeal or prayer for evil or misfortune to befall someone or something. 9. an elevated place or structure before which religious ceremonies may be enacted. 10. daemoness of hatred 11. we to the demonic plane by way of a meditation practice. 12. the philistine god of the ocean (serpent) 13. a ritual implement used to invoke. 14. one that performs the duties of a servant to another; an attendant. 15. a song of praise or thanksgiving to god or a deity down 9. demon of lust 16. in the dukante hierarchy he is twin to lucifer and a militant, controlling daemon. 17. the nine divinities represent the natural in the univ

BLAVATSKY H P ANTHROPOGENESIS

ael; the bull (uriel; the dragon (raphael; the eagle (gabriel; the bear (thot-sabaoth; the dog (erataoth; the mule (uriel or thartharaoth. all these have a qualificative meaning[[vol. 2, page] 116 the secret doctrine. puranic text. yoga here is the same as dhyana, which word is again synonymous with yoga in the tibetan text, where the "sons of yoga" are called "sons of dhyana" or of that abstract meditation through which the dhyani-buddhas create their celestial sons, the dhyani-bodhisattvas. all the creatures in the world have each a superior above "this superior, whose inner pleasure it is to emanate into them, cannot impart efflux until they have adored- i.e, meditated as during yoga (sepher m'bo ska-arim, translated by isaac myer, qabbalah, pp. 109-111- 19. the second race (was) the pr

, shall we say that it is the bough which broke our arm, or that our own folly has brought us to grief? karma has never sought to destroy intellectual and individual liberty, like the god invented by the monotheists. it has not involved its decrees in darkness purposely to perplex man; nor shall it punish him who dares to scrutinise its mysteries. on the contrary, he who unveils through study and meditation its intricate paths, and throws light on those dark ways, in the windings of which so many men perish owing to their ignorance of the labyrinth of life, is working for the good of his fellow-men. karma is an absolute and eternal law in the world of manifestation; and as there can only be one absolute, as one eternal ever present cause, believers in karma cannot be regarded as atheists o

te of purity that can be reached on earthreduces to ashes. but it has also other significations- cyclic and chronological meanings- a method of marking the periods when certain sages flourished, found also in other puranas. now it is as well ascertained as any tradition can be, that it was at hardwar (or gangadwara, the "door or gate of the ganges) at the foot of the himalayas, that kapila sat in meditation for a number of years. not far from the sewalik range, the "pass of hardwar" is called to this day "kapila's pass; and the place "kapilasthen" by the ascetics. it is there that ganga (ganges) emerging from its mountainous gorge, begins its course over the sultry plains of india. and it is as clearly ascertained by geological survey that the tradition which claims that the[[vol. 2, page]

t those who were "obedient to law" are, equally with the rebels, doomed to be reborn in every age. narada, the rishi, is cursed by brahma to incessant peripateticism on earth, i.e, to be constantly reborn. he is a rebel against brahma, and yet has no worse fate than the jayas- the twelve great creative gods produced by brahma as his assistants in the functions of creation. for the latter, lost in meditation, only forgot to create; and for this, they are equally cursed by brahma to be born in every manvantara. and still they are termed- together with the rebels- chhandajas, or those born of their own will in human form! all this is very puzzling to one who is unable to read and understand the puranas except in their dead letter sense* hence we find the orientalists refusing to be puzzled, a

lso appear in septenary groups of numbers. from minerals or "soft[[footnote(s[[footnote continued from previous page] three aspects, or adjunct principles out of calculation, they accept only four upadhis (bases) including the ego- the reflected image of the logos in the "karana sarira- and even "strictly speaking. only three upadhis" for purely theoretical metaphysical philosophy, or purposes of meditation, these three may be sufficient, as shown by the taraka yoga system; but for practical occult teaching our septenary division is the best and easiest. it is, however, a matter of school and choice[[vol. 2, page] 594 the secret doctrine. stones that hardened (stanza) followed by the "hard plants that softened" which are the product of the mineral, for "it is from the bosom of the stone th

BLAVATSKY H P COSMOGENESIS

iha, the ancient capital of mogadha, and was the cheta cave of fa-hian, as rightly suspected by some archaeologists* time and human imagination made short work of the purity and philo[[footnote(s* dan, now become in modern chinese and tibetan phonetics ch'an, is the general term for the esoteric schools, and their literature. in the old books, the word janna is defined as "to reform one's self by meditation and knowledge" a second inner birth. hence dzan, djan phonetically, the "book of dzyan* mr. beglor, the chief engineer at buddhagaya, and a distinguished archaeologist, was the first, we believe, to discover it[[vol. 1, page] xxi introductory. sophy of these teachings, once that they were transplanted from the secret and sacred circle of the arhats, during the course of their work of pr

teaching it changes periodically its nature. alaya, though eternal and changeless in its inner essence on the planes which are unreachable by either men or cosmic gods (dhyani buddhas, alters during the active life-period with respect to the lower planes, ours included. during that time not only the dhyanibuddhas are one with alaya in soul and essence, but even the man strong in the yoga (mystic meditation "is able to merge his soul with it (aryasanga, the bumapa school. this is not nirvana, but a condition next to it. hence the disagreement. thus, while the yogacharyas (of the mahayana school) say that alaya is the personification of the voidness, and yet alaya (nyingpo and tsang in tibetan) is the basis of every visible and invisible thing, and that, though it is eternal and immutable i

the inner esoteric schools? the reader may ask. what are the doctrines taught on this subject by the esoteric "buddhists? with them "alaya" has a double and even a triple meaning. in the yogacharya system of the contemplative mahayana school, alaya is both the universal soul (anima mundi) and the self of a progressed adept "he who is strong in the yoga can introduce at will his alaya by means of meditation into the true nature of existence" the "alaya has an absolute eternal existence" says aryasanga- the rival of nagarjuna* in one sense it is pradhana; which[[footnote(s* aryasanga was a pre-christian adept and founder of a buddhist esoteric school, though csoma di koros places him, for some reasons of his own, in the seventh century[[footnote continued on next page[[vol. 1, page] 50 the

s the invisible, imponderable spirit of things and the invisible, but too tangible fluid that radiates from the fingers of the healthy magnetizer, for it is vital electricity- life itself. called in derision by the marquis de mirville "the nebulous almighty" it is termed by the theurgists and occultists to this day "the living fire; and there is not a hindu who practises at dawn a certain kind of meditation but knows its effects* it is the "spirit of[[footnote(s "sepher jezireh" mishna ix, 10. everywhere throughout the acts, paul calls the invisible kosmic beings the "elements (see greek texts) but now the elements are degraded into and limited to atoms of which nothing is known, so far, and which are only "children of necessity" as ether is too- as we said in "isis "the poor primordial el

rough the luminous point (the logos, which knows not parabrahmam but only mulaprakriti. similarly adam kadmon knew only shekinah, though he was the vehicle of ain-soph. and, as adam kadmon, he is in the esoteric interpretation the total of the number ten, the sephiroth (himself a trinity, or the three attributes of the[[footnote(s* pranava, like om, is a mystic term pronounced by the yogis during meditation; of the terms called, according to exoteric commentators, vyahritis, or "om, bhur, bhuva, swar (om, earth, sky, heaven- pranava is the most sacred, perhaps. they are pronounced with breath suppressed. see manu ii. 76-81, and mitakshara commenting on the yajnavahkya-suriti, i. 23. but the esoteric explanation goes a great deal further[[vol. 1, page] 433 the pythagorean idea. incognisable

BLUE EQUINOX

t written in the language of his period by the councillor von eckarthausen, and now revised and rewritten in the universal cipher. liber xxv. this is the chapter called the .star ruby. in the book of lies. it is an improved form of the .lesser. ritual of the pentagram. liber cc. resh vel helios. an instruction for the adoration of the sun four times daily, with the object of composing the mind to meditation and of regularizing the practices. liber ccc. a special instruction for the promulgation of the law. this is the first and most important duty of the equinox 30 every aspirant of whatever grade. it builds up in him the character and karma which form the spine of attainment. liber aba (book 4. a general account in elementary terms of magical and mystical powers. in four parts (1) mystici

stimation of such as are schooled in philosophy. and it is to be noted strongly that the most violent and divine passions are those between people of utterly unharmonious natures. but now i would have you know that in the mind are no such limitations in respect of species as prevent a man falling in love with an inanimate object, or an idea. for to him that is in any wise advanced upon the way of meditation it appears that all objects save the one object are distasteful, even as appeared formerly in respect of his chance wishes to the will. so therefore all objects must be grasped with the mind, and heated in the sevenfold furnace of love, until with explosion of ecstasy they unite, and disappear, for they, being imperfect, are destroyed utterly in the creation of the perfection of union

to the will. it is the furnace of thirst that burneth up all dross within us. but to each act of will is a particular dryness corresponding: and as love increaseth within you, so does the torment of his absence. be this also unto you for a consolation in the ordeal! moreover, the more fierce the plague of impotence, the more swiftly and suddenly is it wont to abate. here is the method of love in meditation. let the aspirant first practice and then discipline himself in the art of fixing the attention on any thing whatsoever at will, without permitting the least imaginable distraction. let him also practice the art of the analysis of ideas, and that of refusing to allow the mind its natural reaction to them, pleasant or unpleasant, thus fixing himself in simplicity and indifference. these

tain in the case of all bodily impressions, because all material things, and especially those of which we are first conscious, namely, our own bodies, are the grossest and most unnatural of all falsities. for there is in us all, latent, that light wherein no error may endure, and it already teaches our instinct to reject first of all those veils which are most closely wrapt about it. thus also in meditation it is (for many men) most profitable to concentrate the will to love upon the sacred centres of nervous force: for they, like all things, are apt images or true reflexions of their semblances in finer spheres: so that, their gross images being dissipated by the dissolving acid of the meditation, their finer souls appear (so to speak) naked, and display their force and glory in the consc

or identity of equation between all things and no thing is most absolute, so that you will remain no more in one than you did in the other. and you will understand this greatest mystery very easily in the light of those other experiences which you have enjoyed, wherein motion and rest, change and stability, and many other subtle opposites, have been redeemed to identity by the force of your holy meditation. the greatest gift of the law, then, cometh forth by the most perfect practice of the three lesser gifts. and so thoroughly must you travail in this work that you are able to pass from one side of the equation to the other at will: nay, to comprehend the whole at once, and for ever. thus then your time-and-space-bound soul shall travel according to its nature in its orbit, revealing the

BOOK OF JASHAR

is lonely exile and have visions of a better world. although this story gives a less cosmological origin for the sabbath than genesis, it nonetheless adds something to the mythic purpose of the holiday. for cain did not stop merely to rest from his travels, but also to contemplate a vision of the distant future and the potential of his late brother. thus the first sabbath is portrayed as a day of meditation on the past, the present, and the future. it is a day when the distinctions between actual, potential, and lost can become blurred in a higher vision. the story of cain's journeys and visions also serves the narrative function of bridging the gap between us and the first humans. no matter where we are, on any major continent, we can imagine that this early man might have come here in hi

BOOK OF PLEASURE

on. therefore remove desire in any form by the "neither-neither" remove the illusion that there is spirit and not-spirit (this idea has never given beneficial results. remove all conceptions by the same means. so long as the notion remains that there is "compulsory bondage" in this world or even in dreams there is such bondage. remove the conception of freedom and bondage in any world or state by meditation on freedom in freedom by the "neither-neither" for this we know- vampirism is quite well proven enough- even by the strong presumption that whenever blood-sucking is done, it is done by vampire bats apart from the probability of it being done by a divine or human agency! therefore kiaize desire by the "neither-neither" the most excellent formula far beyond contentment- the all-embracing

unmodified state. the belief no longer subject to conception by conceiving "self" as such by loving. at other times, it*(1) creates a centre, becomes its environment, identified with its ramifications, conception created, subjection to law and the insatiable desire for unity, inasmuch as the duality is unity. servitude to law is the hatred of heaven. self-love only is the eternal all pleasing, by meditation on this effulgent self which is mystic joyousness. at that time of bliss, he is punctual to his imagination, in that day what happiness is his! a lusty innocent, beyond sin, without hurt! balanced by an emotion, a refraction of his ecstasy is all that he is conscious of as external*(2) his vacuity causes double refraction "he" the self-effulgent lightens in the ego. beyond law and the g

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

tes of passage. circles. self-dedication. coven initiation. lesson five 53 covens and rituals *i covens and degrees. hierarchy and priesthood. covensteads and covendoms. the book of rituals. consecration of tools. rituals erecting the temple; clearing the temple; esbat rite; full moon rite; new/dark moon rite; cakes and ale. lesson six sabbats samhain; beltane; imbolc; lughnasadh. 79 lesson seven meditation, dreams and the minor sabbats meditation how meditation works; technique; posture; area; time of day: method. dreams the source; dream interpretation and symbology; remembering dreams; personal symbols; the repetitive dream; group dreams; dreams vs out-of-body experiences. rituals spring equinox; summer solstice; autumnal equinox; winter solstice. lesson eight 97 marriage, birth, death

e gods. list the eight sabbats and the dates they fall on this year. describe what each sabbat commemorates and relate how you celebrated each one. 2. make up (create, write) a hymn or song appropriate for a ritual/occasion of your choice. 3. create your own version of a favorite ritual. 4. describe your enactment of a seasonal motif and the declaration from a favorite sabbat ritual. lesson seven meditation, dreams and the minor sabbats meditation let's take a brief respite from the sabbats and look at meditation. in its present form meditation has come to the western world by way of the east. for centuries the eastern initiates have known of the power and the advantages of regular meditation. they have used it, developing it into a fine art through which they have learned to control the m

tes have known of the power and the advantages of regular meditation. they have used it, developing it into a fine art through which they have learned to control the mind, overcome sickness, separate themselves from problems and fears, develop psychic abilities and expand philosophy and knowledge of universal law. today, in the western world, there is an evergrowing awareness of these benefits of meditation. tm transcendental meditation, yoga, silva mind control all these and many more are now common, turning up in everyday conversations not only among wiccans and other occultists, but among ordinary, everyday folk. the trouble is that, in listening to these conversations, it quickly becomes obvious that many are mere dabblers in this realm. many are confused "which technique is best "why

l all these and many more are now common, turning up in everyday conversations not only among wiccans and other occultists, but among ordinary, everyday folk. the trouble is that, in listening to these conversations, it quickly becomes obvious that many are mere dabblers in this realm. many are confused "which technique is best "why am i getting nothing out of it "am i doing it right" so, what is meditation? quite simply it is a listening. listening to the higher self or, if you prefer, the inner self, the creative force, the higher consciousness; even the gods themselves. it can be all of these. properly used, meditation opens the door to individual growth and personal advancement. of all the techniques of advancement in the psychic and spiritual fields, meditation is by far the most effe

all of these. properly used, meditation opens the door to individual growth and personal advancement. of all the techniques of advancement in the psychic and spiritual fields, meditation is by far the most effective. coinciden-tally, it is also the most simple. and it can be practiced alone or in a group setting. the late, renowned psychic edgar cayce, in one of his readings# 281 -13, said that "meditation is emptying self of all that hinders from the creative forces rising along the natural channels of the physical man to be disseminated through those centers and sources that create the activities of the physical, mental and spiritual man; properly done (meditation) must make one stronger mentally, physically. we may receive that strength and power that fits each individual, each soul fo

CASE PAUL F THE BOOK OF TOKENS

zaddi 159 qoph 167 resh 173 shin 179 tav 185 epilogos 193 prologos* 0 hearken, o israel, unto my voice, and give ear to mine instruction. my word shall go before thee as a pillar of fire by night, and as a pillar of cloud shalt thou follow it by day. turn not aside, nor faint, and it shall lead thee to a land of plenty flowing with the milk of life eternal and the honey of unblemished wisdom. the meditation on aleph* 1 i am, without beginning, without end. older than night or day, younger than the babe new-born, brighter than light, darker than darkness. beyond all things and creatures, yet fixed in the heart of every one. 2 from me the shining worlds flow forth, to me all at last return, yet to me neither men nor angels may draw nigh, for i am known only to myself. ever the same is mine i

all at last return to the one, the differences that constitute various classes, such as plants, animals, men, and angels, will vanish. 4 "i am the vital principle of all that is" this is a reference to the attribution of ruach to the letter aleph. the hebrew ruach is analogous to sanskrit prana, greek pneuma, and latin spiritus. every one of these words means breath, and every one means life. the meditation says emphatically that this life-breath animates even those forms which are commonly regarded as being lifeless. 5 the phrase "my works unfinished" is a key to the whole philosophy of good and evil running through these meditations. in the thought of the author, we live in a dynamic, growing organism, which we call "the universe. the purpose for which that organism has been projected in

se meditations. in the thought of the author, we live in a dynamic, growing organism, which we call "the universe. the purpose for which that organism has been projected into relative manifestation is not yet fully achieved. it is not a finished mechanism, a thing made, once and for all. rather it is a living being, whose life includes innumerable lesser lives and lesser degrees of knowledge. the meditation on beth* 1 one, and one only, am i in essence; changeless, indivisible; concealing within my being the ten lights of divine emanation. in this, mine unalterable unity, am i supreme, and none is equal unto me. yet though i myself remain unchanged throughout eternity, my power doth manifest itself in ceaseless change. 2 they err who speak of my changelessness in essence as if it were fixi

the crown, or primal will, is the first among the lights of emanation, it is secondary in the order of thought to the limitless light. therefore kether is here compared to a house for that light, and as house is the name of the second letter, which also has the value of 2, the qabalistic ideas just explained are truly represented by that letter and its number. 5 and 6 these two paragraphs of the meditation should be compared with the symbolism of the first tarot key. the magician is obviously the on-looker, and he corresponds to the "superior nature. the four subtle principles mentioned in the sixth section are also shown in the symbolism of this key, as the implements on the table. the wand is the element of fire. the cup stands for the element of water. the sword is a symbol of air. the

nciples mentioned in the sixth section are also shown in the symbolism of this key, as the implements on the table. the wand is the element of fire. the cup stands for the element of water. the sword is a symbol of air. the coin or pentacle represents the element of earth. note well that the text says "the wise conceal" the true "principles" under the names of the elements of ancient physics. the meditation on gimel* 1. thou hast seen, o israel, how, for the sake of creation, the one life that i am seemeth to divide itself, becoming two. of these two, i have made known to thee my superior nature, the crown of primal will wherein i have my supreme abode. hearken now, while i expound the mystery of mine inferior nature, which standeth in the tree of life as the sephirah of wisdom. 2 forget n

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

cultures. when i began practising magick ten years ago, i found it very artificial to invoke a goddess who belonged to another time and culture. however, i have since found that such symbols do hold a great deal of power and therefore can concentrate specific energies. i have listed in chapter 4 a number of deities that seem to be seite 16 wicca01.txt especially potent in ritual or as a focus for meditation. but if you do not find them helpful, there is no need to use them. most rituals are related to the basic human needs for health, love, fertility and prosperity. in chapter 13, seasons and festivals, i describe the major solar, lunar and agricultural festivals that formed a focus for attracting abundance and increase to the land, animals, crops and people, tapping into the life force th

every natural object, be it flower, stone, animal or person. the two concepts are complementary rather than contradictory. some practitioners feel that charges are an attempt to formalise energies that are beyond definition within a more conventional spiritual framework and that they are therefore artificial and restricting. if you have not used them before, i suggest you try working through the meditation given later in this chapter, to see if it is right for you. the first and most popular version of the charge of the goddess was created by gerald gardener's high priestess doreen valiente, herself one of the most influential people in formal magical traditions. her version of the statement of the unifying principles of the goddess is widely quoted and often memorised and sometimes adopt

he highest good, then you may realise your own divinity and spread light and fertility throughout the earth. for what you give, will i restore to you threefold and more, time without time and for evermore' we are of the circle and we are the circle. may the circle be uncast but never broken. if you are working in a group, you can each recite different parts of the charge, but best of all, through meditation, alone or as a group, you can work to create your own. if you are a solitary practitioner, you can read or recite your charge into a candle flame or in a wild, open place, and feel the energies resounding beyond and within you. you can also use it before divination or as an introduction to a ceremony for healing or greater understanding. meditation can last from five minutes to half an

on to a ceremony for healing or greater understanding. meditation can last from five minutes to half an hour or more. in these initial stages, allow your own psyche to guide you as to when the experience is done. if other members of the group are still working, this is not a sign that their experience was more profound. sit quietly or lie down, enjoying the silence and allowing the images of your meditation to develop quite spontaneously. if you are working with a group, remain in the circle and pass round a bowl or chalice of pure water. if you are working indoors with candlelight, arrange the candles so they reflect on the water. as each person gazes into the water, they can contribute a series of images about what the goddess represents to them, which will be stimulated by the meditatio

water, they can contribute a series of images about what the goddess represents to them, which will be stimulated by the meditation. you do not need to use a bowl of water, but it is a way of directing inner images externally to find expression. some people prefer to pass round a crystal ball or a large piece of uncut crystal. a crystal is helpful if you find it difficult to retrieve images from meditation or if you find meditation unproductive, as the living energies provide a direct route to your unconscious wisdom. seite 47 wicca01.txt after your meditation, if you are working alone, surround a clear bowl of water with white candles and, looking into it, begin to speak. you may like to record your words on cassette to make them easier to recall. if you do not consciously try to formula

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

ber of the church of god in christ, tapped a potent vein in black supernatural culture by infusing christian practices with biblical magic. grace attained a loyal following by promising salvation, good fortune, and physical wholeness to his devotees. a stream of enthusiastic letters in his grace magazine attested to the spontaneous healings that resulted from his touch, the sound of his voice, or meditation on his portrait. bishop grace's followers also used the grace magazine as a charm: chewed and swallowed, its pages remedied internal ailments and diseases of the vital organs; made into a poultice or bandage, they rehabilitated fractures and wounds. a patch of "grace healing cloth" tucked away or worn about the neck like a hoodoo bag, provided special blessings\ 112\ and supernatural pr

CHRONOLOGIA RORISPERGIUS

alchemist. eusebius describes africanus as being the author of a work called kestoi(the "embroideries. suidas says that this book detailed various kinds of cures, consisting of charms and written forms. it had originally twenty-four books in which the author discourses of magic, divination and medicine. c.200 desert mothers and fathers. ascetic christians in egypt practised a method of intensive meditation, combined with physical exercises, that they called hesychasm (from the greek, hesychia=silence, q.v. parallels have been observed between medieval ecstatic kabbalah and hesychast practice. 204-270 ce plotinus, neoplatonic philosopher and mystic (born in egypt) c.210 clement of alexandria stromata book 6 chap.4 describes sacred ceremonial procession of egyptian priests carrying the 42 b

litary force, coincidence, and unbelievable luck, the motley forces of the first crusade take jerusalem and most of the "holy land" away from seljuk muslims. the muslims start re-conquering this land within a decade, leading to a series of less successful crusading efforts. 1096 1141 hugh of saint victor. division of the mystical ascent into three stages: thought (with which we see god in nature, meditation (with which we see god within ourselves, and contemplation (with which we see god as if face to face. used the commentaries of his contemporaries: rashi, joseph karo and of samuel ben meir (rashbam, a grandson of rashi. applied art of memory to the 150 psalms. 1098: disturbed by what they perceive as the faltering of cluny's monastic reform, a group of monks form a monastery at citeaux

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

n my heart, together with my dear paschal lamb, a small, unleavened, undefiled cake; all of a sudden arose so horrible a tempest, that i imagined no other but that through its mighty force, the hill on which my little house was founded would fly into pieces. but inasmuch as this, and the like from the devil (who had done me many a spite) was no new thing to me, i took courage, and persisted in my meditation, till somebody in an unusual manner touched me on the back; whereupon i was so hugely terrified, that i dared hardly look about me; yet i showed myself as cheerful as (in such occurrences) human frailty would permit. now the same thing still twitching me several times by the coat, i looked back, and behold it was a fair and glorious lady, whose garments were all sky-coloured, and curiou

COLLIER IRENE CHINESE MYTHOLOGY

ething common into something special. some of the goals of alchemy included changing base metals into gold, achieving immortality, and curing disease. banquet an elaborate meal that serves many dishes, usually held in honor of a special person or event. buddhism a religion founded on the teachings of siddhartha gautama, also known as the buddha. among some beliefs are that greed causes suffering, meditation can help the individual achieve peace, and that living beings may be reborn into another life after they die. calligraphy the art of writing chinese words on silk or paper, using a brush and ink. confucianism a code of conduct developed by confucius, a great teacher. this code emphasized obligations of people toward each other and toward their state. demigod a half-human, half-godlike r

COSIMANO CHARLES ELEMENTARY PSIONICS

lous prose. you will find, as i have found and many others have as well, that the successful use of psychic power, even mechanically assisted power, comes from first having a clear mind which is able to concentrate on the use of the machines. also, there are many operations for which a machine is not even required; simply using meditative techniques can bring about the desired results. when i say meditation, i do not mean twisting yourself into some ridiculous posture that intelligent beings were never made to get into, nor do i mean indulging in such inane foolishness as living in a yurt and eating nothing but broccoli (may the gods deliver us from such a fate. i will be honest and say that i have little to no patience with those who advocate such things and fervently wish they would go o

little to no patience with those who advocate such things and fervently wish they would go off to the pleiades to cure their water addiction (there was a dreadful book written a few years back by some new age nutjar who claimed that the australian aborigines were actually aliens sent to cure humanity of its addiction to water. the aborigines were less than amused) what i do mean when i talk about meditation is the ability to calm the body and clear the mind, to concentrate on a given subject and to see certain things in your mind's eye. it is not necessary to practice these things every day, but some sort of regular schedule is advisable and you should do your best to follow it. it is best to begin by considering your own body, with particular attention paid to your breathing. this is not

ry worries that might creep in. worry, incidentally, is one thing which is not only unnecessary, but also dangerous. it creates thoughtforms that can attract to you the very things you are worrying about, as you will discover soon when i explain them. but the main reason i am taking the time to teach you this technique is not to improve your mental health. that is a side benefit (no extra charge. meditation has the added advantage of putting your mind into condition to be better able to manipulate psychic energy. why should this be? understand that your mind is constantly putting out this energy. every second some part of your consciousness is transmitting into the etheric body and thence to the psychic world. most of these transmissions come to nothing because there is not enough energy b

to separate the wedges when the pendulum swings. now you have your receiver. so how do you use it? let us say that you want to know what aunt mathilda is planning to have for dinner before you accept her invitation, especially as last time she tried to inflict broccoli on you. now things like this are perfect to start with because they are very easy to verify. so you begin with a short period of meditation to clear your mind of the extraneous garbage that sometimes manage to come through while using this arrangement. after you do that, you hold the pendulum over the center point and ask it what aunt mathilda is cooking. the pendulum begins to swing along one of the edges towards a letter. it reveals a "b" and you stop the pendulum and bring it back to the center to repeat the procedure. a

while leaving all the others intact. the radionic instrument makes us capable of so specifically tuning our psychic abilities that we are able to seek out and either analyze or work with the particular wave form or collection of wave-forms that we desire. the ability to accomplish this, however, lies in the skill and control of the operator. that is why i made the point of starting this book with meditation. when you proceed with a clear vision of what you wish to accomplish, you can use the machines in this book with both accuracy and effectiveness. you will find that by using radionic instruments in the ways i will describe, you will be able to accomplish things that ordinary psychic methods cannot and make the others much easier. the reason for this lies in the peculiar structure of the

DAVIDSON DAN SHAPE POWER

ter. colored string or yarn is woven around the sticks to create a series of concentric patterns which tend to draw the eye to the center of the mandala. the mandala is said to ward off evil spirits and harmful negative forces. the tibetan yogis and buddhists have an infinitude of mandalas which are claimed to be foci of various gods and spirutal qualities. additionally, mandalas are also used in meditation to draw in higher spiritual energies and to attune the practitioner to these spiritual forces. mandalas are designed to tune up a person's energy centers (i.e, the chakras) as there are specific mandalas for each of the seven major chakras. the pyramid shape has a rich history of shape power effects 5,6,7. what has been discovered is that the pyramid shape collects, intensifies, and foc

olved in understanding how the universe functions, and in particular, how geometrical shapes resonate and generate power, the enigmatic view that geometrical symbols are sources of power unknowable or incomprehensible is a childish view. a true mystic believes that he/she 73 can know the cause and effect of things since each person is a part of the whole, a spark of the holy spirit of god, and by meditation and contemplation can achieve a true understanding of the universe and its function and operation. those who are using the term "sacred geometry" apply it to both the geometrical figures most would ascribe to normal geometry and to certain mathematical concepts which would be better described as "sacred mathematics. these are described in the following sections and related to the physic

es. these principles were extended and shown to apply to the basic processes of how pyramid energy is created by the pyramid shape and the physics behind sacred geometry. in this chapter, i show how the same physics applies to the science of crystals, both from a physics crystallographic viewpoint and its metaphysical correlate of using crystals as foci of higher energies for adjuncts in healing, meditation, and other metaphysical practices. crystals have been used as gemstones, amulets, and foci of power and energy from the earliest of times. the intrinsic beauty associated with natural crystals makes them desirable objects. sensitives (i.e, those who can feel and/or see the subtle energy emanations from crystals) know that crystals do act as transducers of aetheric forces. the same conve

DEMONIC BIBLE

unholy water to the south, the east, the north, and the west while saying, i have crossed the gates of hell and have become the devil incarnate; i am satan, i am lucifer, i am belial, and i am leviatan. 10. high priest strikes the gong three times, signaling the congregation to enter. 11. participants enter the chamber in a procession and take their places by rank. 12. there is a moment of silent meditation. 13. high priest breaks the silence by reciting the preliminary statement. 14. congregation repeats each line of the preliminary statement after the high priest. 15. high priest recites the invocation three times. 16. high priest and high priestess recite the invocation three times. 17. entire congregation recites the invocation three times. 18. high priest repeats the invocation one la

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

synonym for the term astral plane (q.v. 2) the "substance" or "material" of the astral plane itself. astral projection: the practice of and ability to separate your astral body and consciousness from your physical body. astral temple: the place of ritual working that is created in the astral realm or astral plane (q.v, or within the imagination, by repeated intense acts of visualization (q.v) and meditation (q.v. the true temple of which the material temple is only a reflection. astral whiplash: the result of your astral body and consciousness being suddenly drawn back into the physical body by either a disturbance near the physical body or an unpleasant occurrence on the astral plane. symptoms can include: headache, dizziness, grogginess, muscle soreness, etc. reprojecting and returning a

or with" spirits, entities, intelligences, or influences. usually spirits and other influences are conjured in conjunction with the process of invocation (q.v) and/or evocation (q.v) by a magician. the magician is attempting to work with an entity, spirit, or intelligence in order to accomplish a specific goal. contemplation: focusing your attention on something. the second step or phase in true meditation (q.v. counterpart: the astral (q.v) level of an animate or inanimate material object. the counterpart can persist for some time after the material object, as such, has ceased to exist in the material world. also called the astral double. crowley, aleister [nee edward alexander crowley: many claim he was the most important magician of the 20th century. after training within the hermetic

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.v, the planet named after the roman god who served as the chief warrior of the gods. attributed as being the ruler of

ng, and the armadel of magic. additionally, s.l. mathers translated portions of the zohar and commentaries upon the kabbalah entitled, the kabbalah unveiled. maya: illusion. a sanskrit word which does not mean, as many people believe, that the world is an illusion. actually, it means that our interpretation of the world around us is an illusion. the world is not totally what we perceive it to be. meditation: 1) the act of quieting the small voice of the conscious so that you can commune with your higher self and the universe. 2) the act of turning the mind inward with focused attention. there are many forms and methods of meditation which are distinguished by the immediate object the mind focuses itself upon. meditative reflection upon silence seeks stillness of the mind, whereas meditativ

ah-ehn-tah" it is the enochian (q.v) name for the spirit of earth. natural law: a sequence of events in nature that has been observed to occur without variation under the same conditions. natural law is the basis of the experimental method (q.v) in science, and is dependent upon cause and effect. negation: erasing from your consciousness something you have been concentrating on. the third step in meditation. negative existence, three veils of: description of the ultimate unknowable deity, beginning with ain, or no-thing understandable, then the ain soph (q.v, or the quality of limitlessness. the third veil is the ain soph aur, or limitless light. nemyss: a simple ritual headgear of egyptian origin used by members of the hermetic order of the golden dawn [g.d (q.v, consisting of little more

DION FORTUNE CEREMONIAL MAGIC UNVEILED

rstood systems of association, and which by means of the pattern of its arrangement, is used to discover the correspondences and relationships between them. the cabbala is increasingly being recognised as the basis of western occultism. anyone who wants to appreciate esoteric philosophy as taught in that system, and more especially anyone who wants to make practical use of it, whether in magic or meditation, needs a working knowledge of the tree of life. information on this decidedly recondite subject has hitherto been to seek in a number of books, some of them rare and hard to come by, and many of them confused and elusive in their wording. mr. regardie has given, in a lucid and concise form, and messrs. rider have issued at a moderate price, a most admirable handbook on the technical sys

DION FORTUNE MYSTICAL QABALA

new and more spiritual culture was due. the mystical qabala page 5 christian races owe their religion to the jewish culture as surely as the buddhist races of the east owe theirs to the hindu culture. 4. the mysticism of israel supplies the foundation of modern western occultism. it forms the theoretical basis upon which all ceremonial is developed. its famous glyph, the tree of life, is the best meditation-symbol we possess because it is the most comprehensive. 5. it is not my intention to write a historical study of the sources of the qabalah, but rather to show the uses that are made of it by modern students of the mysteries. for although the roots of our system are in tradition, there is no reason why we should be hidebound by tradition. a technique that is being actually practised is

ternities know that a whole cosmogony and psychology can be conveyed in a glyph which means nothing to the uninitiated. these strange old charts could be handed on from generation to generation, their explanation being communicated verbally, and the true interpretation would never be lost. when in doubt as to the explanation of some abstruse point, reference would be made to the sacred glyph, and meditation thereon would unfold what generations of meditation had ensouled therein. it is well known to mystics that if a man meditates upon a symbol around which certain ideas have been associated by past meditation, he will obtain access to those ideas, even if the glyph has never been elucidated to him by those who have received the oral tradition "by mouth to ear" 16. the organised temporal f

ir secrets must tread them. as i myself was trained, so can anyone be trained who is willing to undergo the discipline, and i will gladly indicate the way to any earnest seeker [page 8] chapter ii the choice of a path 1. no student will ever make any progress in spiritual development who flits from system to sytsem; first using some new thought affirmations, then some yoga breathing exercises and meditation-postures, and following these by an attempt at the mystical methods of prayer. each of these systems has its value, but that value can only be realised if the system is carried out in its entirety. they are the calisthenics of consciousness, and aim at gradually developing the powers of the mind. the value does not lie in the prescribed exercises as ends in themselves, but in the powers

vate a white magic. 9. it is this white magic, which consists in the application of occult powers to spiritual ends, by means of which a large proportion of the training and development of the western aspirant is carried out. i have seen something of a good many different systems, and in my opinion the person who tries to dispense with ceremonial 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

, and theology. 2. the student of the qabalah goes to work in exactly the opposite way to the student of natural science; the latter builds up synthetic concepts; the former analyses abstract concepts. it goes without saying, however, that before a concept can be analysed it must first be assembled. someone must have thought out the principles that are resumed in the symbol which is the object of meditation of the qabalist. who then were the first qabalists who built up the whole scheme? the rabbis are unanimdus upon this point, they were angels. in other words, it was beings of another order of creation than humanity who gave the chosen people their qabalah. 3. to the modern mind this may seem as absurd a statement as the doctrine that babies are found under gooseberry bushes; but if we s

DION FORTUNE PSYCHIC SELF DEFENSE

phia for prolonged periods, taking enormous quantities. he was a man of intensely malignant and selfish disposition, and died unrepentant. she, however, during the course of his last illness, when, being bedridden, he could do no more harm, elected to idolise him, and as soon as he was safely dead, canonised him into the family saint. she was interested in occultism and in the habit of practising meditation and invoking the masters. in spite of all counsel to the contrary, she began to try and get into psychic touch with her husband, invoking him as her guide. like many other men of a sensual disposition, he had clung desperately to life, remaining in articulo mortis for days. fortunately for all concerned, it had been possible to persuade her to have his remains cremated, but despite all

a firm hand on neophytes; outside the orders there is a good deal of chaos and banditry, and it is unwise to venture far save in the company of an experienced occultist who understands the technique of the methods employed. there are many people for whom the deva kingdom, as the sphere which the elementals share with the nature spirits is sometimes called, has a great fascination, and they try by meditation and ritual to get into touch with it. in my opinion it is decidedly risky for a person who is not an initiate to attempt this work. it is exceedingly apt to lead to mental unbalance, if not to actual obsession. not that the nature contacts are evil, but they are profoundly disturbing to the human consciousness because they stir those atavistic depths which the psycho-analyst aims at lay

enerally known that no initiate may use the occult arts for gain that it is difficult to sympathise with people who pay some advertising occultist his half-crown or half-guinea and then find themselves let in for unpleasantness. what conclusions may we draw from the incidents that i have related, for the facts of which i can vouch from personal knowledge? four women are persuaded to embark upon a meditation process whose aim is to pour out force. the nature of the force that is to be poured out is indicated by the fact that the married women are instructed not to live with their husbands and the unmarried girl is encouraged to fall in love with the man who is made the focus of the operation. this man is the head of a group of people known to be occupied with practical occultism and ceremon

prevent the soul from rising into this pure air. 84 of 103 in my opinion, and with all due respect to the practitioners of this latter method, much better results would be obtained if the invocative method, with its utilisation of the efficacy of formula, were used to enable the mind to climb into the pure air of spiritual consciousness where no evil is. it is only those who are highly trained in meditation who can rise on the planes unaided. it is exceedingly difficult to "take off" from sense consciousness without the use of some kind of psychological device to act as a spring-board. there seems to be little object in refusing for purely academic reasons to avail ourselves of a method of proven efficacy. if we realise that the use of forms and symbols is merely a psychological device to

ork, we shall re-infect by our own vibrations the magic circle as fast as we have cleared it. it is not much use sealing a circle with the protective names if we allow a panic- stricken imagination to run riot, picturing every conceivable kind of evil and leaving blank spaces for the possibility of inconceivable kinds. equally, however, we shall find it very much easier to perform the harmonising meditation if we are working within the protection of a magic circle. to attempt to perform the work of exorcism solely by means of meditation is like raising a weight by the unaided effort of our two hands. the employment of the magical method resembles the use of a lever, or a pulley and block. our muscles are still the sole source of energy, but by the utilisation of mechanical principles we ha

DONALDTYSON CHAKRAS

d in eastern occult texts as a hollow tube. inside this tube is a narrower tube called the vajrini nadi (nadi means channel, and inside this a still finer tube called the chitrini nadi. once the power of kundalini ceases to flow up the shushumna, the chakras cease to exist. the sahasrara is accessed through a tiny pinhole in the top of the skull that is deliberately opened by yogis during intense meditation- no instrument is used to make this opening. the opening of this pinhole is marked by the presiding guru by the insertion of a single blade of grass into the hole, which aches and bleeds slightly at the time of its opening. this physical penetration of the skin over the skull is not necessary for the passage of kundalini to the sahasrara, but it is used to confirm to the guru that the c

DONALDTYSON SIGIL

owing 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, 1634) the signature of a spirit is exactly what you might expect- the actual name of the spirit written down by the spirit. spirits often use obscure alphabets or

EMPERORS NEW RELIGION CHURCH OF SATAN

religion [33, p. 35] the term religion has connotations that followers of religious groups often prefer to avoid. these groups typically make no direct use of anthropomorphic gods, which is a hallmark of traditional religions and silently implied by the term religion. instead they see themselves as groups that follow a specific philosophy formulated by the founder. for example, the transcendental meditation program describes itself as a technique and spurns the term religion (and even went to court to avoid it, but sociologists agree that the organization is a religion [31, p. 20. there are clear distinctions between religions and philosophies, and the differences in the behavior of followers of a religion and followers of a philosophy are reasonably well defined among sociologists. thus

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

healing. it also covers experiences related to death, such as out-of-body travel and deathbed visions. the occult also includes a host of techniques and practices originally designed and created to contact the extrasensory realm. most frequently associated with the term occult are the techniques of magic and divination (including astrology, the tarot, and palmistry. in addition, various forms of meditation, yoga, and psychic development should be included, as well as some practices more commonly associated with religion, such as speaking in tongues, prayer, and mysticism. introduction viii introduction encyclopedia of occultism& parapsychology. 5th ed. by extension, the occult or paranormal can also legitimately incorporate a legion of mysterious phenomena not obviously extrasensory in na

ity is thought to have been an influence of hindu vedanta. in this respect, his heterodoxy was blasphemous to orthodox islam. beginning with the sufi concept of approaching divinity as the lover approaches the beloved, al-bestami claimed that this love was in itself an obstacle. he renounced conventional worship in the mosque, pilgrimage to mecca, and even the mystical practices of asceticism and meditation. various miracles were ascribed to al-bestami. sources: attar, farid al-din. muslim saints and mystics. translated by a. j. arberry. chicago: university of chicago press, 1966. zaehner, r. c. hindu and muslim mysticism. london: athlone press, 1960. encyclopedia of occultism& parapsychology. 5th ed. abu yazid al-bestami 5 abyssum an herb used in the ceremony of exorcising a haunted house

n years later and led to the writing of his first book, from poverty to power (1901, which went into seven editions. after the success of this book, allen found it possible to live by his writings. with his wife, lily, he moved to ilfracombe, devon. allen was not ambitious, avoided publicity, and lived simply on a modest income from his writings. he derived inspiration for his books from solitary meditation. he published 19 books and edited two journals: the epoch and the light of reason. some of his books were quite short in length but influential in their succinct inspiration. his best-known work, as a man thinketh, went into six editions and influenced many thousands of readers. it remains a classic of its kind and has been frequently reprinted. allen died january 24, 1912. sources: all

of spiritual despair, alpert went to india in search of meaning through mysticism. he studied for a few months under neem karoli baba in the himalayas, then returned to the united states as baba ram dass, or god s servant. having abandoned psychedelic drugs, he emerged as a disciple of hindu spirituality and commenced a career of lecturing and writing. in 1969 ram dass gave a course on raja yoga (meditation) at esalen institute, near san francisco, california, launching his new role as a transpersonal psychologist speaking on spiritual issues. his first book as baba ram dass, be here now, made him a popular figure in what was to become the new age movement. he followed it with a series of books, including seed (1972, the only dance there is (1974, and grist for the mill (1977. ram dass has

erial accumulated made public. the aic report was criticized by edwin may, a physicist who have overseen much of the actual research, who complained that the best material had been withheld form the panel. sources: operation star gate. http//www.parascope.com/articles/ stargatedocs.htm. april 19, 2000. encyclopedia of occultism& parapsychology. 5th ed. american institutes for research 41 american meditation institute for yoga science and philosophy the american meditation institute was established in the mid-1990s by leonard and jenness cortez perlmutter, both students of the late swami rama (1925.1996, founder of the himalayan international institute of yoga science and philosophy, known for his demonstration of extraordinary skills while being tested by western scientists. the perlmutter

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

mcgovern s presidential campaign. in 1976, after a 20- year hiatus as an entertainer, she returned to the theatrical stage in a gypsy in my soul, which attracted rave reviews. by 1983 she had appeared in some 35 movies. her third autobiographical book, out on a limb (1983, described a spiritual odyssey that developed from her world travels. it is a heady exploration of new age beliefs, including meditation, psychic healing, channeling of spirit guides, reincarnation, ufos, extraterrestrials, and out-of-the-body travel. if at times the book appears naive, it is redeemed by its transparent honesty and sincerity and a deep desire for a spiritual framework to life. the book became the basis for a fivehour prime-time abc-tv mini-series. her inner search continued in her book dancing in the lig

cting channeling sessions in los angeles and santa barbara. as her popularity grew, she organized mafu seminars and began to give weekend programs around the country. in 1988 mafu launched a more advanced study opportunity for people serious about his teachings, developing a course called advanced realization training beyond the human potential. the course introduced people to a macrobiotic diet, meditation, and other advanced teachings. the direction of the movement around mafu took a new turn in 1989 when torres visited india and had an intense religious experience. she took the vows of a renounced life (as a sanyassi) and accepted the mission as the ordained leader of spirituality for the present age. she also received her new name, swami paramananda saraswati. torres returned to the un

s: cameron, charles. who is guru maharaj ji? new york: bantam books, 1973. mahararj ji, guru. the living master. denver, colo: divine light mission, 1978. maharishi mahesh yogi (ca. 1911) a modern hindu guru who began a worldwide spiritual regeneration movement in the late 1950s. the movement, now led by the world plan executive council, is best known for promoting the technique of transcendental meditation (tm. maharishi was born mahesh brasad warma, around the year 1911. originally a physics graduate of allahabad university, india, he worked for a time in a factory, then studied spiritual science for some years under swami brahmananda saraswati shankaracharya of jyotir math, a teacher of traditional hindu transcendentalism. after the death of his teacher in 1953, the maharishi spent some

1911. originally a physics graduate of allahabad university, india, he worked for a time in a factory, then studied spiritual science for some years under swami brahmananda saraswati shankaracharya of jyotir math, a teacher of 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 intellectua

s but was given a boost in 1967, when the rock music group the beatles showed interest in the movement. publicity concerning their relation to the maharishi made tm seem a viable alternative to psychedelic drugs. the beatles defected some months later, but by then other celebrities were traveling to the maharishi s ashram at rishikesh, in the foothills of the himalayas. the students international meditation society, which was founded in los angeles, california, in 1966, received many of the young adults attracted to tm by its celebrity followers. since the 1970s, the movement has been boosted by the wellpublicized scientific findings that tm produces beneficial results. various studies, most flawed by the lack of investigation of similar mediative techniques, suggest that tm aids individua

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

ewicz relates the experiences of a young university student to whom he gives the pseudonym polly bromberger. in the early 1980s bromberger conjured up a spirit guide a personal archetype, she sometimes called it and gave it the name abram. with long, unkempt hair and wearing a white robe and sandals, abram looked biblical. he came more clearly into focus after bromberger had undergone a period of meditation and reflection. a student of the great psychologist and philosopher c. g. jung, bromberger used a process she learned from jung's writings active imagination to bring abram into her life. in time she came to feel that he had a kind of independent existence. she told rojcewicz that sometimes i feel he can be a force opening me on purpose to make me stretch myself, and work myself, and so

nature generally. even so, after enduring thousands of years of cruelty, animals continue to love humans, whether in this dimension or any other. humans and animals will be reconciled during this time of transition, when people are beginning the process that will take them out of the third physical dimension into higher dimensions. in the meantime, ayala urged human beings to communicate through meditation with animal devas. for example, someone having trouble with ants should visualize the ant deva and express a polite request, first stressing reverence for ants and all they do for the world, then asking the ants to leave the building. if human beings interact with animals in this fashion, there will be no need for environment-damaging poisons or needless slaughter of wild creatures. see

a materializes whenever her mood or the situation, calls for it. one member claimed that in 1963, while meditating on mount sh a s t a s grey butte, he sensed an astral man, with thin hair, white b e a rd, and pink skin, warning him telepathically to turn back. when he ignored the thre a t s and entreaties, other astral entities joined with the first one. nonetheless, undaunted, the man ended his meditation and continued his tre k up the mountain. soon he encountered du g j a, who greeted him warmly and invited him to stay for a time. he returned to shasta thre e years later. since then, he told re p o rter em i l i e a. frank in the 1970s, he had visited the queen on many occasions in both physical and outof- body states. i am also responsible for cleaning negative light forces around mou

dom and gomorrah. he is said to sit on god s left hand and to preside over paradise. mohammed credits gabriel with dictating the koran to him. in more recent times, an entity named gabriel, identifying himself as an archangel, channels through a new york city man named robert baker. gabriel has spoken through baker since 1990. his principal platform is the weekly meeting of the communion of souls meditation group. baker has a cable-access show, gabriel speaks, on a new york television station every monday afternoon. gabriel, who speaks of himself in the plural, says, we come to you at this most important time in the evolution of your planet, a time of unity of soul and spirit in the physical body through the light and power of your being. we encourage you to stand in the power of one, as t

eption: ann druffel, an abduction-research specialist who finds startling similarities between reports of abduction scenarios in the western world and gordon creighton s excellent research on the jinns (druffel, 1998. druffel, a californian, investigated the experiences of an iranian- american she calls timur. timur encountered humanoids in out-of-ordinary states of consciousness sleep paralysis, meditation, astral travel and recognized them as the jinns he had heard of in his native country. druffel concludes that our own faeries and jinns are merely an old human problem, shape-shifted and wearing space garb to fool us. they can be fended off by stouthearted, determined individuals. see also: fairies encountered further reading creighton, gordon, 1983. a brief account of the true nature o

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

s and temples, and we lived as nomadic tribes as the children of abraham? like many young jews in the late 1960 s, i began to voraciously read everything i could find on mystical and occult subjects. i went to see any teacher from any mystical tradition who brought their show to town xand in the late 1960 s and the 70 s there were a lot of shows! i learned and experimented with a wide spectrum of meditation practices, and was blessed with some breakthrough experiences that further fueled my spiritual thirst. at that ripe moment, i found an english translation of the sefer yetzirah (book of formation) published by the work of the chariot trust. the wct edition contained the entire text in the so-called ezra hebrew alphabet, as well as, in a more ancient hebrew alphabet xthe sinatic or gezer

fferent than what i had imagined. i soon came to appreciate that he was an advanced mystic of exceptional vision. his teaching displayed an encyclopedic knowledge of all mystical traditions, anchored in and corroborated by his own extensive direct experience. as an accomplished physicist, he exhorted us to be mystical scientists: to test the hypotheses of the mystical worldviews, to engage in the meditation practices as if they were experiments, and to collect data on all that we experienced. he told us to regard our lives as our own mystical laboratories. i will refer to this gentleman, who is now retired from teaching, as our mentor. he never put his name on any of the translations he published, nor took credit for his work. while he wholeheartedly shared his extensive knowledge and insi

ed outside the context of the dogmas that developed to support the orthodox authority of their respective conventional religions, do the mystical qabalah, mystical christianity, and sufism present successive fresh versions of the same underlying tradition? who were the karaites and why did they maintain a strong voice in the jewish community for almost seven centuries? what mystical doctrines and meditation practices were prevalent among qabalists in medieval and renaissance times? why was sabbatai zevi regarded as such a threat by the orthodox establishment? how did the modern sect of chasidism arise? what are its core ideas and practices? these and many other questions bubbled up in my mind, and searching for definitive answers has continued to this day. it should be clearly understood t

scent of the tree. this book is the first time that a senior member of this group has recorded these teachings in detail. if you are new to the subject of the mystical qabalah, you will find a wealth of clear, albeit compact, information. it will both familiarize you with the arcane ideas and obscure terminology of the qabalistic worldview, as well as, give you detailed instructions on qabalistic meditation and ancillary practices that you can immediately start to use. if you already have some familiarity with the subject, or come from an occult, thelemic, or pagan background, you will likely discover information and diagrams in this book that you have never seen. the explanations of core ideas may lead you to think about what you do know in new ways$ this book is composed of seven chapter

the tantric tradition, and the before-the-world sequence of trigrams from the shuo qua, the eighth and oldest wing of the chinese i ching (book of changes. with a solid foundation of core ideas regarding the qabalistic worldview and a thorough orientation to the nature of qabalistic practices under the reader s belt, chapter six presents a wealth of information in preparation for engaging in the meditation practices of the mystical qabalah. this chapter also draws some interesting analogies relating qabalistic ideas, the' 8: h" 2: 2 2:e 8% neurology of the human brain, and cybernetics. the theoretical infrastructure provided in chapter six is then followed directly in chapter seven by detailed instructions on how to actually perform the primary qabalistic meditation practices. this chapte

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

the other a natural philosophy3; that the good magic works by simpatia, through knowing the mutual rapports running through all nature, the secret charms by which one thing can be drawn to another thing, so that, as the peasant marries the vines to the elm "so the magus marries earth to heaven, that is to say the forces of inferior things to the gifts and properties of supernal things."4 and this meditation on the marvellous powers of man, the magus, opens with the words of hermes trismegistus to asclepius "magnum, o asclcpi, miraculum est homo."5 that was the text for the whole sermon, and one which puts pico's natural magic into the context of the magic of the asclepius. but, instead of muffling, like ficino, the connection with the asclepius under layers of commentary on plotinus or rat

olem, major trends in jewish mysticism jerusalem, 1941. 1 scholem, op. cit, p. 210. 3 ibid, p. 212* ibid, p. 18. 92 pico della mirandola and cabalist magic intermingled. one branch is called the path of the sephiroth; the other the path of the names.2 an expert practitioner of the path of the names was the thirteenth-century spanish jew, abraham abulafia, who developed a most complex technique of meditation through a system for combining the hebrew letters in endless varieties of permutations and combinations. though cabala is primarily a mysticism, a way of trying to know god, there is also a magic which goes with it, which can be used mystically or subjectively on oneself, a kind of self-hypnosis, as an aid to contemplation, and g. scholem thinks that this was how abulafia used it.3 or i

FRATER ELIJAH ANGELS OF CHAOS

deal of time pondering over the ramifications of these rituals, and possible what if scenarios. presenting the core ideas of this operation we have the following (abstracted to a general form: a certain degree of coincidences led me in the direction of the calling to a higher self in the formulation of the r.o.g. a shocking event happened, which was channeled wholly into feverish desire (prayer/ meditation) towards the desired goal. this goal was taken to the point of obsession, while learning about the goals concepts, relations and connections of the hga. certain alignments with resonant factors of myself were brought into play. the operation was extended over a lengthy duration. during the course of the operation a high degree of social isolation was present in day to day affairs. now i

FRATER U D PRACTICAL SIGIL MAGIC

despair if you should encounter some minor problems in the beginning master this technique in the true m ing-fast. also, you will have a method of sigil activation in hand which works even faster than the sex-magical one! i have seen workshop participants who managed to get the effect of the sigil minutes after thei ttempt, and this is quite common. note: after charging a sigil, you should avoid meditation and all other trance-inducing techniques (e.g, trance dance, drugs, brain machines, etc) for at least three hours. as you have firmly gshut the lid h of your unconscious by banishing and distrac it rest for a while to forgo the possibility of the sigils floating into your consciousness again. 36/ practical sigil magic e importance in this form of magic will be illustrated later when we

who are particularly visually gifted or working in this field excepted, forgetting the sigil itself won ft presen ple the faster you forget the sigil, the more effective the operation. as with talismans, amulets and magical rituals in general, the intent to forget a desire or magical operation is one of the greatest tasks for a magician if s/he wants to experience success quickly. experience with meditation and thought control will certainly pay off now. you may have h eard the story of the man who came to his guru and asked him what to do to become enlightened. gnothing, h the guru answered gjust go on living as you did before. oh, yes, there is one thing, though: avoid thinking of the monkey. h very pleased, the man thanked his guru and returned home. but while on his way home, his thoug

plained in this chapter, a far more personal, individual schema will be called for in this area. but only time will tell. let us now take a look at the association technique for constructing the alphabet of desire and its function as a minor of the psyche. the alphabet of desire as a minor of the psyche the technique of association is basically a mixture of automatic writing, pictorial method and meditation/intuition from the very beginning we can do without a scheme of order like the one we have seen in the last section. instead, we will proceed according to situation, meaning that we will develop our sigil alphabet as we go along, combining the process with a bare minimum of conscious construction. of course, y some rationale in places, but generally we will proceed gchaotically h (one c

e) should use in the future for th his my wish. h keep his method of ommunication. here again, the completion of the esire requires a great deal of patience and ffort. repeat this procedure until you are satisfied with my examination well. h because you are fond of experimenting, you decide to use the alphabet of desire and develop it with the association technique. you get into a state of active meditation where you gimplant h your questions. which questions? there will be several because you will need a series of different sigils: one for the segment gthis my wish, h another one for gexamination, h one for gto pass, h a l h (in a symbolic language like this, usually you may abandon gmy h with impunity. keep in mind that the language should alway bol-logic rati now concentrate on the ques

op of the paper) empty your mind, thus creating a state of non-thinking (if you want to proceed precisely and carefully, you might as well construct a mantrical sigil for your question and take it into your state of heightened awareness, achieving the latter by prolonged chanting) after a while, the pen in your hand will start moving, seemingly by itself. when the movement stops, return from your meditation trance and open your eyes. you may find nothing but a scribble since your unconscious has yet to get acquainted with t c alphabet of d e the result. you don ft have to scribble on the paper for the alphabet of desire/ 79 hours; a few minutes will do. you may also cut around parts of the gscribbling h and form a sigil as in figure 24: figure 24 admittedly, this sigil might not seem very

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

ibrant with vital energy. this dual creative force thus expressed through the brain and larynx is the 'elixir-vitae' which springs from the living stone of the spiritually hermaphrodite philosopher. the alchemical process of kindling and elevating it is accomplished in the spinal cord where the salt, sulphur, mercury and azoth are found. it is raised to incandescence by high and noble thought, by meditation upon spiritual subjects, and by altruism expressed in the daily life. the second half of the creative energy thus drawn upward through the spinal canal is a spinal spirit-fire, the serpent of wisdom. gradually it is raised higher and higher and when it reaches the pituitary body and the pineal gland in the brain, it sets them to vibrating, opening up the spiritual worlds and enabling ma

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

ervant in the house was also a temple-builder. it is wonderful what insight the author of the play must have had when he planned the scene where his servant, the workman in love with his work, tells the worldly minded churchman, who is full of platitudes and as vile as a whited sepulcher, of the temple which he, the workman, built. this conception is a mystic gem and we append it for the reader's meditation "i am afraid you may not consider it an altogether substantial concern. it has to be seen in a certain way, under certain conditions. some people never see it at all. you must understand this is no dead pile of stones and unmeaning timber; it is a living thing "when you enter it you hear a sound--a sound as of some mighty poem chanted. listen long enough and you will hear that it is mad

FULLER J F C SECRET WISDOM OF THE QABALAH

ity, the ineffable, incomprehensible brahm becoming apparent in the trimurti (tri= three and murti= bodies, brama, vishnu, and siva- creation, preservation, and destruction. the atman is reality, and the apparent world is maya, or illusion. man within him possesses an atman, or soul, which can only attain to reality through absorption by the atman or over-soul. this absorption is effected through meditation. taoism is in idea even more closely related. gtao produced one, one produced two, two produced three, and three produced all things. h what, then, is tao? there was a time when heaven and earth did not exist, but only an unlimited space in which reigned absolute immobility. all the visible things and all that which possesses existence were born in that space from a powerful principle

ial world and the branches of which reach up to asgard, the happy dwelling of the gods. again, amongst the akkadians, chaldeans, and babylonians we find the world tree, or tree of life, which gstood mid-way between the deep and zikum h- the primordial heaven above. in hindu mythology there is also a world tree- the lingam-and in buddhist the bodhi tree, or tree of wisdom under which buddha sat in meditation. finally, that masterpiece of gothic architecture the cathedral probably finds its origin in the tree-trunks and overhanging branches of the forest glade. the four worlds thus far the sephirotic scheme may be considered as simple, but in its extended form it grows complex; for not only is the tree of life divided into three planes which become four in malkuth, but it is projected from t

also the pillars of the temple- yakhin and boaz] and his eleven sons [the conjunction of the five and six pointed stars, the microcosm and macrocosm; also the van and heh final, which symbolize purification through the balancing of opposites] and passed over the ford jabbok [the veil of the abyss which separates the seven lower sephiroth from the three supernal ones. and jacob was left alone [in meditation, being cut off from the lower emanations] and there wrestled a man [the od] with him until the breaking of the day [the vision of the shin. and he [the man- od] said, let me go, for the day breaketh [the od fearing that if the sun rose, namely the shin, his identity as the potential tetragrammaton would be lost in the emanation of yhshvh, and his dominion would thus come to an end. and

and unobtrustive like a plant in the dark. 12 nor are these mysterious retirements, concerning which the masters tell us so little, solely connected with religious manifestations for they are to be found in the lives of many of the philosophers. pythagoras exacted silence and abstinence amongst his disciples for five years; lao-tze retired from the world and was inspired of taoism; plato enjoined meditation on his pupils; and bishop berkeley was wont to retire into solitude at stated periods. once, writing to a friend, he said i propose to set out for dublin. but of this you must not give the least intimation to anyone. speak not, therefore, one syllable of it to any mortal whatsoever. i would have the house with necessary furniture taken by the month. for i propose staying not beyond that

period ten persons were summoned to enter, they found him seated on a sort of throne, his head covered with a golden turban, a golden chain round his neck with a pendant silver star on which sacred names were inscribed. verily this man stands alone in his generation by reason of his knowledge of holy mysteries. 15 so also did weishaupt, the supposed founder of the illuminati, spend five years in meditation (1771-76) and then established his formidable sect. even napoleon said: if i appear to be always ready to reply to everything, it is because, before undertaking anything, i have meditated for a long time- i have foreseen what might happen. it is not a spirit which suddenly reveals to me what i have to say or do in the circumstances unexpected by others- it is reflection, meditation. als

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

accepted inthewest.theyare: teias,aredequilateral triangle; apas, a horizon255 tal silver crescent; vayu, a blue circle; prithivi, a yellow square; and akasa, a black egg. by superimposing thesesymbolsupon each other in various waysitis possible to obtain thirty different symbols, eachofwhich produces a different typeofvision, appropriate to the elements concerned, when used as a focus for occult meditation. firstorderstudents learned the theoryofobtaining clair255 voyance through meditation upon these symbols,butastral travelling, or 'travelling in the spirit vision, was confined to the secondorder,whose members were given the theoretical basis aspartof 'ritual0',thesecretwisdomof thelesserworldormicrocosmwhichisman(see appendix e).suchtravelling proved immensely popular,butwhether used f

GILBERT THE MAGICAL MASON

of bliss for an eternity,i.e.a long period, but an entire devotion to the christ ideal as the soul's life duty to be shown in life work.thechristian mystics of old taught that the christian way to spiritual perception was by entire devotion to christ as to god, andbythe completely moral life and temperate care of the body, by retirement from the world with prayers, thanks255 givings and constant meditation, upon seven stages (1)theattainment of complete personal humility typified by christ washing the apostles' feet (2) meditation upon the scourging and sufferings of christ (3) the crown of thorns, gaining a contempt for having been humiliated (4) the crucifixion, the offering of oneself as a sacrifice (5) the mystical death and rending of the veil of matter (6) contemplation upon the bur

mystical death and rending of the veil of matter (6) contemplation upon the burial and the resurrection of the christ (7) production of the vision of the ascension to heaven. these steps to christian exaltation are seen represented in catholic shrines in the pictures of the stations of the cross.therosicrucian mode of attaining supra-normal powers was, i have learned, by the mental faculties, by meditation, concentration and by force of will; this system also was conducted by seven methods (1) intellectual studies (2) cultivation of the imaginative faculty (3)themeans of attaining to intuition (4) the preparation of the physical stone of the philosophers (5) realization of the microcosm as aa recent spiritual development 295representation of the macrocosm (6)themerging of the ego into the

GLOBAL FREEMASONRY

s in highest form as a totally ineffable unity called by kabbalah ein sof, the infinite this unknowable singularity had necessarily emanated into a great number of divine forms: a plurality of gods. these the kabbalist called sefiroth, the vessels or faces of god. the manner by which god descended from incomprehensible unity into plurality was a mystery to which kabbalists devoted a great deal of meditation and speculation. obviously, this multifaceted god image admits to accusations of being polytheistic, a charge which was vehemently, if never entirely successfully, rebutted by the kabbalists. not only was the divine plural in kabbalistic theosophy, but in its first subtle emanation from unknowable unity god had taken on a dual form as male and female; a supernal father and mother, hokhm

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

ents sometimes known as the seven brain-circuits or brains) and in the seven consciousness centres of the organism. it is the same with the antakarana, it is formed through the transformation of the seven psychic centres of the astral-etheric field. these centres are of great importance as they form an interface between the undeveloped man and the transfigured man. through the use of imagination, meditation, ritual and related techniques the energies in these centres can be refined and the antakarana and adept/scribe created. as further refinement takes place more energy from the solar logos can be received into the psychic/ mental structures, while at the same time limiting the receipt of fallen forces this is self perpetuating, as more light is received, the chakras are further developed

en more powerful flow of will, the irresistible force of a mighty river (he. this will be followed by an expansion of the consciousness, it will penetrate all space (vau) and this will finally undergo a crystallisation resplendent with interior light (he final. magick in theory and practise, aleister crowley. this formula can literally be applied to any esoteric activity from magical evocation to meditation and liturgy. in ritual activity, for example, we may create the associations as seen in fig 31. from this admittedly brief examination of the kabbalah of number you should have some idea of its practical use. however, it is important not to think that these number systems are isolated to hebrew. if we accept our gnostic identity hypothesis that the lost tribes of israel traversed the gl

ly archonic domination. solar meditations while discussing the x and y factors emanated from the solar sphere may seem all too theoretical, there is a very practical application of such knowledge. if the solar sphere emanates x and y factors then it may be suggested that by correspondence, these energies are within the light particles emanated from the physical sun. accordingly, a system of solar meditation may be developed. this form of practise is found in many of the great esoteric systems that have existed throughout time, the essenes daily greeted the sun at dawn, their calendar, in opposition to the prevailing calendar of the pharisees, was solar rather than lunar based. the ancient hindus had an evolved system of surya yoga, the mayans and aztecs believed that the sun was a great so

lar meditations it is possible to increase our receipt of x factors, and hasten our spiritual development. as the energy is received from the sun the physical rays of light enter the eyes and pass their energy into the physical system, while at the same time the x and y factors are absorbed into the astral and etheric bodies and circulated through the meridians, chakras and marmas. a simple solar meditation solar meditations do not have to be complex. there are many beautiful prayers to the sun in many traditions. the prayer to aten written by akhenaton is one prime example. in the hermetic order of the golden dawn, supplications were offered to the sun at four times daily; sunrise, midday, sunset and midnight. the important thing however, is to create a personal system of meditation, not

ic theurgy page 125 diminish the receipt of the fallen forces (y factors. in practise, this means detachment from things of the world which by their very fallen nature encourage the y factors in our lives. reproduction, ambition, materialism- all must be resisted, and a separation from the world achieved. at the same time a spiritual sense must be developed and refined. esoteric practises such as meditation and visualisation are to be undertaken and by psychically refining the chakras more x factors can be absorbed, and y factors resisted. the life of the gnostic is not an easy one, the dialectic kingdom is a cage, a battlefield and a school- only a few learn to use it to their advantage. x gnostic theurgy page 126 to be born again the actual nature of the process of transfiguration is imp

GOETIA LUCIFERIAN

when you invoke, allow yourself to become enflame into points of ecstasy, you will grow from this. the body of light the body of light is the astral double which is used to align with the angelic familiar/higher self. this daimon is called azal ucel, being the sigillic word combination of lucifer+ azazel, being the torch bearer and awakener through rebellion. the body of light may be developed by meditation, yoga and other acts that you may visualize a white or fiery essence which rises from your flesh; it is a beautiful brilliance of white light, the luciferian spirit from the sun. some will this light to change into a purple brilliance or blackened flame within the center, from which an eye arises. the eye would represent the eye of set/shaitan, the adversary and immortal genius of self

you foresight, this shall be a powerful tool in all that you do in daily life. it is highly recommended to work with the spirits of the goetia after you have achieved a union with the body of light, to confirm self-control and focused direction. the body of shadow the demonic or infernal aspect or body of shadow is equally as significant in the development of the self. the shadow is developed by meditation initially and eventually by dreaming. one should approach the shadow as the devil-initiatic guide, be it as mephistopheles, belial, lucifuge or shaitan. some luciferians invoke the shadow as the demonic feminine, as lilith hecate or babalon, the crimson mother of succubi and the beasts of the earth. some view ahriman as correctly the initiatic and sorcerous daimon of the shadow. the sha

hamber and feed from any forms which come near you. valefor has 10 legions of spirits, often appearing through the mirror as a lion with the head of an ass. valefor may also be a guide to the necromantic arts, communion with the dead, ect. 39 g amon amon, the devourer, a werewolf demon whom is a significant initiatory force wither invoked or evoked. it is suggest that the sorcerer shape shifts in meditation and dream with amon, become this shadow form and think deeply about the attributes of such a spirit. in the black mirror amon is darkness incarnate, vomiting flames. in the shape of a human the head is a raven with a wolf s teeth. amon is also a divinatory spirit whom aligns the conscious mind with the subconscious i.e. true will. 40 legions of spirits can be summoned and used to defend

GOLDEN DAWN LESSER BANISHING RITUAL OF THE PENTAGRAM LBRP

, a ritual of self-initiation. this ritual is given to the neophyte of the order as a means for him/her to come into contact with the invisible forces of nature and to learn how to direct those elementary forces the uses of the pentagram ritual: opening and closing any magical work the lesser ritual of the pentagram can be used to open and close any magical or mystical work, such as a ceremony or meditation. as an exorcism the lesser ritual of the pentagram can be used by the neophyte as a protection against impure magnetism, and as a practical form of exorcism, to eliminate obsessing or disturbing thoughts. in this the neophyte should first formulate a mental image of the obsession or disturbing thought, then s/he should project the image outside of his/her aura with the sign of projectio

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL AURIEL

b.r.p. after the l.i.r.p. under normal circumstances. what is meant by normal circumstances is to say that other than conditions of using the ritual for balancing, grounding and conversing with the archangels, it is usually not necessary to banish afterwar uthe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 8:01 am meditation with the archangel auriel meditation with the archangel auriel for the grade of zelator for this ritual the zelator will need a black robe, black and white striped nemyss,and the outer wand of double power. upon the altar should be a black candle, a paten of bread and salt, and a talismanic emblem with the archangel name of uriel painted white on a black background in hebrew. the temple

of the universe (projection sign) holy art thou, whom nature hath not formed (ps) holy art thou, the vast and the mighty one (ps) lord of the light, and of the darkness (sign of silence) stand in one place, pivot clockwise and bow to each of the other archangels, air, fire, then water. go to the north and give the zelator sign (see the archangel auriel respond by making the sign in return) begin meditation with the archangel auriel "facing north standing or sitting with your eyes closed, visualize as clearly as possible all the details of auriel. the colors he may be wearing, the the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 2 6/27/2004 8:01 am as possible all the details of auriel. the colors he may be wearing, t

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL GABRIEL

e any spirits that may have been imprisoned by this ceremony. depart in peace to your abodes and habitations. go with the blessings of adonai ha aretz! perform the lbrp with the black end of the wand. say: i now declare this temple duly closed. so mote it emthe sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 8:03 am meditation with the archangel gabriel meditation with the archangel gabriel for the grade of practicus for this ritual the practicus will need a black robe, black and white striped nemyss,and the outer wand of double power. upon the altar should be a blue candel, a cup of wine, and a talismanic emblem with the name of gabriel painted orange on a blue background in hebrew. the temple is to be arran

the universe (projection sign) holy art thou, whom nature hath not formed (ps) holy art thou, the vast and the mighty one (ps) lord of the light, and of the darkness (sign of silence) stand in one place, pivot clockwise and bow to each of the other archangels, fire, earth, then air. go to the west and give the practicus sign (see the archangel gabrriel respond by making the sign in return) begin meditation with the archangel gabriel "facing west standing or sitting with your eyes closed, visualize the archangel stepping out of the sea like the goddess venus. as clearly as possible visualize all the details of gabriel. the colors she may be the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 2 6/27/2004 8:03 am possible

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL RAPHAEL

se any spirits that may have been imprisoned by this ceremony. depart in peace to your abodes and habitations. go with the blessings of elohim tzaboth! perform the lbrp with the black end of the wand. say: i now declare this temple duly closed. so mote it s the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 8:02 am meditation with the archangel raphael meditation with the archangel raphael for the grade of theoricus for this ritual the theoricus will need a black robe, black and white striped nemyss,and the outer wand of double power. upon the altar should be a yellow candel, a rose, and a talismanic emblem with the archangel name of raphael painted white on a black background in hebrew. the temple is to be

the universe (projection sign) holy art thou, whom nature hath not formed (ps) holy art thou, the vast and the mighty one (ps) lord of the light, and of the darkness (sign of silence) stand in one place, pivot clockwise and bow to each of the other archangels, fire, water, then earth. go to the east and give the theoricus sign (see the archangel raphael respond by making the sign in return) begin meditation with the archangel raphael "facing east standing or sitting with your eyes closed, visualize as clearly as the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 2 of 2 6/27/2004 8:02 am "facing east standing or sitting with your eyes closed, visualize as clearly as possible all the details of raphael. the colors he may be we

GOLDEN DAWN RITUALS A

l moon healing vigil (to be performed monthly on the full moon) 19. ritual of spiritual alchemy (astral projection, ritual magick and alchemy by francis king) the adept must now pass an examination on the above. 20. z.a.m. second stage lectures 1. rosary of the r.r.et.a.c. 2. archangels on the paths 3. practical workings with the schemhamphoresch 4. telesmatic figures 5. 6. 7. 8. 21. the advanced meditation of rah ynda end of second stage. the adept must now pass examination on [c] and [e. tarot [n [n1 [p [o [q [r [f] 21. tarot description of 78 cards (symbology and meaning [n] 22. major arcana series [n1] 23. tarot: tabular view of dominion of symbols of book t in the celestial heavens, and operation and rules of the tree of life as projected in a solid sphere [p] 7 24. tarot: the astrono

GOLDEN DAWN RITUALS Z1

presents the balanced forces of eternal light working invisibly in the darkness, even as the light born before the hoodwinked candidate at his initiation is symbolic of the light which guides him in the darkness of the world though he sees it not nor knows it. this caduceus is the rod of hermes, containing invisible and unsuspected forces, the rules of whose administration may be revealed through meditation. it is the outer form of the wand surmounted by the winged globe below which the twin serpents are shown, the wand of the chief adept in the 5=6 grade. the lamen of the stolistes is thus explained in the grade of practicus "the cup of the stolistes partakes in part of the symbolism of the laver of moses and the sea of solomon. on the tree of life, it embraces nine of the sephiroth, excl

riangle is the consuming o below, as opposed to the celestial o symbolized by the upper part of the caduceus" in addition to this explanation, the cup represents the receptacle and collector of the more fluidic forces of the light, and is the symbol of an inexhaustible bowl of libation from which reservoir the adept may draw the reserved forces of the light, which is a matter that again calls for meditation. the lamen of the dadouchos is thus explained in the grade of zelator "the hermetic cross, which is also known as fylfot, hammer of thor, and swastika, is formed of seventeen squares taken from a square of twenty-five lesser squares. these seventeen fitly represent a, the four elements and the twelve signs of the zodiac" in addition to this, the lamen has a more extended meaning. the he

ng flame which is represented by the cross of four axes whose heads may be either double or single and turned in either direction, is a symbol of terrific strength and represents the o of the cleaving its way in all directions through the darkness of matter. therefore, it is born on the lamen of dadouchos whose office is that of purification and consecration by o, and from it also may be drawn by meditation several formulae of strength. the kerux is the principle form of anubis, as the sentinel is the subsidiary form. the kerux is ano-oobist empe-eeb-te "anubis of the east" sentinel is ano-oobi em-pemen-te "anubis of the west" the kerux is the herald, the guardian and watcher within the temple, as the sentinel is the watcher without, and therefore is his charge the proper disposition of th

GOLDEN DAWN RITUALS Z2

uds of darkness, which symbolizes the chaos of the world of hycu, but whose summits are lost in glorious light undying, penetrating unto the white glory of the throne of the ancient of days. m. now does the aspirant move unto the west, faces southeast, and repeats alike the speeches of hiereus and hegemon. 15 n. after another circumambulation, the adept aspirant halts at the south and repeats the meditation in l. o. he passes unto the east, and repeats alike the words of the hierophant and the hegemon. p. let him pass to the west of the altar, ever led by the angel torchbearer. he projects his astral, and he implants therein his consciousness, and his body kneels when his soul passes between the pillars. he prayeth the great prayer of the hierophant. q. now does the aspirant s soul re-ente

ye) then let him withdraw awhile from such contemplation and formulate for his equilibration once more the pillars of the temple of heaven. s. again does he aspire to see the glory conforming, and when this is accomplished, he thrice circumambulates, reverently saluting with the enterer the place of glory. t. now, let the aspirant stand opposite unto the place of that light, and let him make deep meditation and contemplation thereon, presently also, imagining it to enshroud and envelope him, and again endeavoring to identify himself with its glory. let him create himself in the likeness or eidolon of a colossal being, and endeavor to realize that this is the only true self, and that the natural man is as it were, the base and throne thereof. let him do this with due and met reverence and a

GOLDEN DAWN RITUALS Z3

s sign is also used as a protection against attack. the sign represents a concentration of astral light about the person. having given the sign as above, it is a protection against all attack and danger of obsession. to make it yet stronger, the form of the god should be taken. if spiritual force is required, formulate it as if standing on a lotus or rising from it. for force in contemplation and meditation, formulate as if seated upon a lotus, but for more material force, as if standing upon a dragon or a serpent like some statues of harpocrates. as a defence and protection, the sign is as strong as the banishing pentagram, though of a different nature, and as the sign of the enterer represents attack, so does this sign represent defence thereto, as a shield is a defence against the sword

here be remarked that the so-called christian sign of benediction, consisting of the thumb and first two fingers only, projected, is the affirmation of osiris, isis and nephthys- or spirit, d and n. with regard to taking on mentally the forms of the gods, it may here be noted that the process is of great assistance and use in all magical working, whether of invocation or evocation, contemplation, meditation, skrying in the spirit vision, alchemy, etc, for the forms of the gods do here represent a certain symbolic material action of the divine forces. the grip and the password 1. the steps are taken and the grip exchanged simultaneously. they mean seeking guidance in the darkness and silence of the mysteries. 2. it shows that a steady and resolute will, acting in union with good, will accom

GOLDEN DAWN RITUALS ZAM1

y also light up the astral plane and make entities aware of you. so the rose cross ritual is far more effective for containment. when you feel distracted, unfocused, or unbalanced, it is advisable to use the pentagram ritual to banish and the rose cross ritual to maintain peace. this ritual does not light up the astral plane, and thus, does not attract energies to you. it can be used as a form of meditation. the sound of the words hwchy and hcwhy are very meditative. the aspect of the balancing cross of tiphareth, encapsulated by the red rose and the white lines connecting provide a very meditative state for the tarot contemplation. as a form of meditation, the rose cross ritual is a very valuable asset. when you are familiar with the ritual, but not before that point, it can be done by re

GOLDEN DAWN RITUALS ZAM14

e, and charge ye by the divine names hwchy, hcwhy to guard this sphere of_(his/her name. keep far from him/her all evil and the unbalanced that they penetrate not into his/her spiritual abode. inspire and sanctify him/her so that he/she may enter into the center of his/her being and there receive the vision of the clear light, and thus accomplish his/her true will" 7 step 29 pause for a while for meditation, then close by the usual formuisthe magical sword r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 preface to the magical sword by g. h. frater p.c.a. originally in the r.r. et a.c, the magical sword was made by the zelator adeptus minor. it was at the z.a.m. level of adeptus minor that the four elemental tools, the lotus wand, and the magical sword were made. since we now allow

GOLDEN DAWN RITUALS ZAM18

e divine names hwchy, hcwhy to guard this sphere of (state your earthly name/ osiris. keep far from him/her all evil and the unbalanced, that they penetrate not into his/her spiritual abode. inspire and sanctify him/her so that he/she may enter into the center of his/her being and there receive the vision of the clear light, and thus, accomplish his/her true will. step 24 pause for some while for meditation, then close by usual formue the confession of the rosicrucian fraternity r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 here, gentle reader, you shall find incorporated in our confession thirty-seven reasons of our purpose and intention, the which according to thy pleasure thou mayest seek out and compare together, considering within thyself if they be sufficient to allure thee

GOLDEN DAWN RITUALS ZAM2

as: igne natura renovatur integra; igne natura renovando integrat; igne nitrum roris invenitur; intra nobis regnum dei" j.s.m. ward, in his book on free masonry and the ancient gods, provides us with yet more understanding of the letters: i.n.r.i. hebrew hebrew element element i y yam n n n nur o r r ruach m i y yebeshas l the sepher yetzirah gives us a deeper and more profound meaning for inward meditation by assigning the astrology to the keyword: i.n.r.i. hebrew astrology i y f n n h r r a i y f! f is the pure virginal state of nature. this sign relates unto the great goddess isis! h is the sign of death and regeneration. it is also a sign of energy in that ?ruleth. this sign relates to apophis, the greek for set, the slayer of osiris! 0 is the sign of life and light. it is the great li

GOLDEN DAWN RITUALS ZAM4

the position of the creative force as tho-oth in the exordium of the enterer of the threshold) step 14 at the pinnacle of projected power, let the adept say "khabs om pekht" followed by the sign of silence. chief adept will say "konx om pax. light in extension" followed by the sign of silence. step 15 let the adept now descend at his or her own pace and close with the usual banishind the advanced meditation of rah ynda r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 this meditation is for the zelator adeptus minor and should be performed on a regular basis to obtain divine guidance and to reach higher levels of malkuth, i.e. briah. this ritual will also strengthen the neschamah as well as radically give you more control of the elements. step 1 perform the l. b. r. p, b. r. h. and s

GOLDEN DAWN RITUALS ZAM8

nets is the heptagram, which is representative of f gates or entrances. it is also a fitting symbol of the isis of nature, as well as the seven lower sephiroth of the bride. this is a powerful symbol when f or jxn energy needs to be employed. it is extremely effective in the use of talismans for those who are overly intellectual in their thinking. it becomes a fitting symbol for concentration and meditation for those who are overly influenced by b. the eighth sephira of dwh is represented by the octangle. the power of the ogdoad and the octagon are naturally represented in the octangle. it is this symbol that naturally shows the dispersal of the rays of the elements in their dual aspects. remember that there is a dual aspect to everything under the leadership and presidency of the eight le

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

t vision differs from dreaming in that you must retain full consciousness during the operation and return to your physical body with unbroken memory. 3. skrying. a third operation is called skrying. this consists of using a shewstone or other appropriate device to focus your consciousness on the subtle planes while retaining awareness of, and control over, your physical body. skrying is a form of meditation. while the mind roams the watchtowers and aethyrs, the body can speak of the visions and voices that are encountered by the mind. 31 this operation was the favorite of dee and kelly. in addition, crowley used the method of skrying to visit each of the thirty aethyrs. 32 the watchtowers regardless of their origin, these tablets and the whole enochian system do represent realities of the

awn used deliberate blinds here to fool the unwary. rather than take sides on this issue, you should first experiment with both combinations and then choose whichever works best for you. 56 57 the maglcal robe the robe is that which conceals, and which protects the magician from the elements; it is the silence and secrecy with which he works, the hiding of himself in the occutt iife of magick and meditation. aleister crowley, book 4 the primary article of magical clothing is the robe. there are two main types: black with a hood, and white without a hood. appropriate symbols can be used to decorate the robe according to your wat. the chief function of the black robe is to protect you by concealing. lt offers both silence and secrecy. xt symbolizes your temporary withdrawal from the everyday

you hunger for flesh. you shall be like a god and your enemies shall be cast down under your feet. may you be found truthful before the goddess nuit and strong enough to receive the flesh of the gods" speech of nephthys (nephthys "the lady of the house "1 accompany the adept, my divine brother, osiris. 1 have come here to protect you. you must be an adept to overcome the forces of the two lands. meditation will assist you. indeed, truth-speaking will also help. you can be raised up by trae words and deeds and then the god ptah will castdown your enemies" speech of mestha (mestha "the god within "1 am the god mestha, your divine son. 1 have come here to protect you. 1 have made a place for you to endure; a place for you to endure. may you have command over the god ptah and likewise have co

invocation is for you to identify yourselftemporarilywith the deity. the only magical instrument truely needed for an invocation (or evocation) is the wand (this is explained in enochian magic. however, a cup can be used for invocation (to unite) and a sword for evocation (to keep separate. in order to successfully invoke an enochian deity, a degree of samadhi (an advanced stage of transcendental meditation) is required. an outline of the primary stages is given below. 1. the form. first the symbolic forro of the deity must be carefully studied cantil you can hold a steady image in your mind. the attributes of the deity must be contemplated while you assume his form. 2. the voice. then you will hear the voice of the deity. the utterance of the deity must be in keeping with his/her characte

so, ignore them and continue rising. the goal of this exercise is to rise aboye all forms into the vast formless void of the higher cosmic planes. this goal is far harder to achieve than you may thinic, but with practice and patience, it is likely that you will attain some degree of success. notes to step 4. a successful operation will result in a degree of samadhi, a state of deep transcendental meditation. this is equivalent to entering the formless cosmic planes of the aethyrs aboye un. whether you achieve this or not, you will inevitably reach a point where it is unbearable to continue to rise higher. when this point is reached (and it will vary from one person to another and from one day to another) you should begin to end the operation. notes to step 5. faithfully record your results

GREY W G CONDENSATION OF KABBALAH

man by powers and principles, and shows us how we may return to god by means of pursuits and practices. it is not any specific religion but amethod of arrangement and application. pure methodology which could be applied to whichever religious form of beliefs might be followed. 15 god is god by any name humans may accept. conscious approach to god remains exactly what it is whether termed prayer, meditation, contemplation, invocation or anything else. energy is energy regardless of type or other limitations. these are the eternal verities which genuine kabbalah is trying to systematise and present as a fundamental formulary which can be followed comprehensibly by justifiably inquisitive individuals expecting far more from life than a material basis with a disintegrative end to it eventuall

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

e from darkness to light, and from finite life to infinite life. the temple the word is derived from the latin tempos.time. to us, the true temple of which we hope to be masters is the body of man, finding its counterpart in the universe, which is the temple of god. the term temple is applied to our buildings, devoted to the worship of god and god's laws, wherein are chambers for study, work, and meditation. because of the sacredness of such study, work, and meditation, our temples are sacred, and must be so considered and regarded, passively and actively, by all members "as above, so below" the temple of god is universal, non-sectarian, charged with cosmic powers and vibrating forces, and designed by the master architect to continue his creative work in love, goodness, and justice; so our

l convocations, to symbolize the "fire and fervor, flame and light" of the divine presence. three candles are used upon the shekinah to remind us of the law that with no less than three "points" can perfect manifestations exist. the shekinah is placed with its third point toward the west, so that the "presence of god" may manifest in the west, where dwell the children of light in peace, love, and meditation. the outer two points of the shekinah are toward the north and south. the shekinah receives its power through the sacred, mystical, vibrations generated in the east of the lodge, and which radiate through the sanctum toward the shekinah, which is the focal point for such vibrations. thus, the "presence of god" is carried in vibrations from the east to the "heart of the soul of the templ

the light which is gone may be restored and darkness (ignorance and evil) dispelled. lodge decorum it should not be necessary to speak on this subject to a rosicrucian; for all appreciate the sanctity and goodness of the temple and the lodge. once within the temple, the members must refrain from loud conversation or unnecessary walking about. bear in mind that some within the lodge may be in deep meditation, requiring silence; others may be conducting silent and sacred convocations. entrance into the lodge should not disturb these silent workers. leaving the lodge at the close of all convocations or lectures, after the master has properly closed the work and bade the members depart, they shall remain standing before their seats, facing the east, until the master has departed from the east

distinctly says:"when the student is ready, the master will appear! what is meant by being ready? surely it is not merely a matter of time! it must mean precisely what thousands have found it to mean: when the student is ready through preparation and worthiness. this leaves the matter very clearly in the hands of each student. he may prepare slowly through selected reading, through long hours of meditation covering many years, or through the occasional attendance at lectures and discourses. if time is of no consequence, then a student may wait until the close of this incarnation or even another, for the appearance of that master who is to be his personal teacher. here again we may ask:"what master, what teacher? surely not an earthly master, for such do not require the preparation and dev

en with, and sometimes without, being aware of the presence or contact of the personal teacher. the student, who attains membership in the great white brotherhood, after due preparation and real worthiness, first discovers this by becoming conscious of having passed through a series of events constituting a true initiation. often these occur during the night, or while he is on periods of rest and meditation in the mountains or valleys, away from active worldly affairs. this consciousness is accompanied by an influx of divine apprehension and spiritual awakening, affecting even the physical body to such an extent as to bring about a real rebirth of the body with rejuvenation, increased vigor, restored functioning in organs and parts that were tired, depleted, or subnormal. cosmic consciousn

HELENA BLAVATSKY NIGHTMARE TALES

'robb'd mother's shrieks while from men's piteous wounds and horrid gashes the lab'ring life flows faster than the blood" ixfirmer and firmer grows in the soul-ego the feeling of intense hatred for the terrible butchery called war;deeper and deeper does it impress its thoughts upon the form that holds it captive. hope awakens at times inthe aching breast and colours the long hours of solitude and meditation; like the morning ray that dispels thedusky shades of shadowy despondency, it lightens the long hours of lonely thought. but as the rainbow is notalways the dispeller of the storm-clouds but often only a refraction of the setting sun on a passing cloud, sothe moments of dreamy hope are generally followed by hours of still blacker despair. why, oh why, thoumocking nemesis, hast thou thus

HELENA BLAVATSKY THE KEY TO THEOSOPHY

tsky.txt accompanied the roman emperor gordian and his army to the east, to be instructed by the sages of bactria and india. he had a school of philosophy in rome. porphyry, his disciple, whose real name was malek (a hellenized jew, collected all the writings of his master. porphyry was himself a great author, and gave an allegorical interpretation to some parts of homer's writings. the system of meditation the philaletheians resorted to was ecstasy, a system akin to indian yoga practice. what is known of the eclectic school is due to origen, longinus, and plotinus, the immediate disciples of ammonius. the chief aim of the founders of the eclectic theosophical school was one of the three objects of its modern successor, the theosophical society, namely, to reconcile all religions, sects, a

ite" this is the highest condition, says professor wilder, but not one of permanent duration, and it is reached only by the very, very few. it is, indeed, identical with that state which is known in india as samadhi. the latter is practiced by the yogis, who facilitate it physically by the greatest abstinence in food and drink, and mentally by an incessant endeavor to purify and elevate the mind. meditation is silent and unuttered prayer, or, as plato expressed it, the ardent turning of the soul toward the divine; not to ask any particular good (as in the common meaning of prayer, but for good itself-for the universal supreme good -of which we are a part on earth, and out of the essence of which we have all emerged. therefore, adds plato, remain silent in the presence of the divine ones, t

sition, shall we say it is the bough which broke our arm or that our own folly has brought us to grief? karma has never sought to destroy intellectual and individual liberty, like the god invented by the monotheists. it has not involved its decrees in darkness purposely to perplex man, nor shall it punish him who dares to scrutinize its mysteries. on the contrary, he who unveils through study and meditation its intricate paths, and throws light on those dark ways, in the windings of which so many men perish owing to their ignorance of the labyrinth of life, is working for the good of his fellowmen. karma is an absolute and eternal law in the world of manifestation; and as there can only be one absolute, as one eternal, ever-present cause, believers in karma cannot be regarded as atheists o

a (sans) a school of philosophy founded by pata jali, but which existed as a distinct teaching and system of life long before that sage. it is yaj avalkya, a famous and very ancient sage, to whom the white yajur-veda, the satapatha-brahmana and the brihak-aranyaka are attributed and who lived in pre-mahabharatean times, who is credited with inculcating the necessity and positive duty of religious meditation and retirement into the forests, and who, therefore, is believed to have originated the yoga doctrine. professor max m ller states that it is yaj avalkya who prepared the world for the preaching of buddha. pata jali's yoga, however, is more definite and precise as a philosophy, and embodies more of the occult sciences than any of the works attributed to yaj avalkya. yogi or yogin (sans)

HINE P OVEN READY CHAOS

different states of consciousness- such as daydreams, autopilot (where we carry out actions without cognition) and varying degrees of attention, all the time. however, as far as magick is concerned, the willed entry into intense altered states can be divided into two poles of physiological gnosis- inhibitory states, and excitatory states. the former includes physically passive techniques such as meditation, yoga, scrying, contemplation and sensory deprivation while the latter includes chanting, drumming, dance, emotional and sexual arousal. 17 oven-ready chaos infinite diversity, infinite combination as i said earlier, one of the characteristics of the chaos magick approach is the diversity of systems of magick that practitioners can choose to hop between, rather than just sticking to one

that advanced practitioners do not become habituated to background noises, and that they retain full awareness of automatic actions. such techniques are generally known as metanoia- learning to look at the world in different ways. it seems that the changes in neural patterning produced by these processes serve to dishabituate the reticular formation s reaction to stimuli. thus, after a session of meditation, the world appears to be brighter or newer, because the rate of neural pulses which is the basis of conscious experience has been 61 oven-ready chaos first dampened, then re-stimulated, so that they are firing at a faster rate than normal. physicist david bohm believes that if we can at least begin to concieve of a holistic, rather than fragmented universe, then our minds would begin to

HP LOVECRAFT A DARK LORE

and mystic against a fevered, apocalyptic sunset of reds and golds and purples and curious greens. the vast marble dome of the state house stood out in massive silhouette, its crowning statue haloed fantastically by a break in one of the tinted stratus clouds that barred the flaming sky. when he was larger his famous walks began; first with his impatiently dragged nurse, and then alone in dreamy meditation. farther and farther down that almost perpendicular hill he would venture, each time reaching older and quainter levels of the ancient city. he would hesitate gingerly down vertical jenckes street with its bank walls and colonial gables to the shady benefit street corner, where before him was a wooden antique with an ionic-pilastered pair of doorways, and beside him a prehistoric gambre

of the detectives said, replying to some unknown voice with phrases such as 'i am very tired and must rest a while 'i can't receive anyone for some time 'you'll have to excuse me 'please postpone decisive action till we can arrange some sort of compromise, or 'i am very sorry, but i must take a complete vacation from everything; i'll talk with you later' then, apparently gaining boldness through meditation, he had slipped out so quietly that no one had seen him depart or knew that he had gone until he returned about one o'clock and entered the house without a word. he had gone upstairs, where a bit of his fear must have surged back; for he was heard to cry out in a highly terrified fashion upon entering his library, afterward trailing off into a kind of choking gasp. when, however, the bu

HP LOVECRAFT THE CATS OF ULTHAR

ed menes smiled more often than he wept as he sat playing with his graceful kitten on the steps of an oddly painted wagon. on the third morning of the wanderers stay in ulthar, menes could not find his kitten; and as he sobbed aloud in the market-place certain villagers told him of the old man and his wife, and of sounds heard in the night. and when he heard these things his sobbing gave place to meditation, and finally to prayer. he stretched out his arms toward the sun and prayed in a tongue no villager could understand; though indeed the villagers did not try very hard to understand, since their attention was mostly taken up by the sky and the odd shapes the clouds were assuming. it was very peculiar, but as the little boy uttered his petition there seemed to form overhead the shadowy

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

d thus have a magical quality. we use words to place what is happening in our minds with another person's mind. some of the older religions still believe that the symbolism of letters is powerful, too. during world war ii the jews in syria had every reason to believe they were about to be invaded by the germans. they called up their cabalists (a body of religious scholars) who spent an evening in meditation. the cabalists discovered they could manipulate the letters in "syria" and by reversing them, spell "russia. after chanting this reversal over and over, they appeared in the plaza and told the assembled crowd to have no fear, the germans were going to invade russia, not syria. the germans did indeed turn to russia, but whether or not the cabala caused this is debatable. the witches' cov

INFERNAL UNION

own all gender stereotypes we may have been subconsciously programmed with, and finding our true sexual nature, the essence of our energy. as mentioned before, a study of liber oz is helpful as is experiments in temporarily adopting different mind-states/ identities for the purpose of this exploration. i am in the process of creating the mask of lilith from michael w. fords luciferian sorcery for meditation for this purpose. meditation beyond and apart from intellectualization, as to what an individuals sexual nature is, is a necessary part of this process. 4 the ritual of infernal union found in yatuk dinoih (michael w. ford, 2002) is the actual solitary rite used in the toph to magickally join the opposite sexual polarities within the self. i performed this rite on dec.31, 2003. sometime

INITIATION INTO HERMETICS

ies to the strength, vigor, and expansion of the respective fluid vibrations. each of these four elements, which determine man s temper, in the active form, owns the good properties, and in its passive form, the contrary or bad qualities. it would be too prolix to inform here about the effects of the elements, and it is better for the incipient adept to find out himself further effects by his own meditation. this manner also has a very special reason, on the path to initiation. here i shall a few examples only: the choleric temper, in its active polarity, has the following good qualities: activity, enthusiasm, eagerness, resolution, courage, productivity, etc. in the negative form these qualities are: gluttony, jealousy, passion, irritability, intemperance, bent to destruction, etc. the sa

s, lack of grief, cheerfulness, optimism, eagerness, independence, familiarity, etc. in the negative form: continual feeling of being affronted, contempt, propensity to gossiping, lack of endurance, slyness, garrulousness, dishonesty, fickleness, etc. the melancholic temper in its active form: respectability, modesty, compassion, devotion, seriousness, docility, fervor, cordiality, comprehension, meditation, calmness, quick to give one s confidence, forgiveness, tenderness, and so on. in the negative form: indifference, depression, apathy, shyness, laziness, etc. the phlegmatic temper in its active form: respectability, reputation, endurance, consideration, resolution, firmness, seriousness, scrupulousness, thoroughness, concentration, sobriety, punctuality, reservedness, objectivity, infa

n; memory, power of discrimination and judgment are ascribed to the air principle, conscience and intuition to the principle of water, egotism and the instincts of self-preservation and propagation to the earthy part of the spirit. it would be too long to quote all the properties of the spirit with regard to the elements. the incipient adept can enlarge these qualities by serious studies and deep meditation, with respect to the analogous laws of the four-pole magnet. this happens to be a very meritorious work which never ought to be neglected, because it will lead to great success and secure results. these three chapters relating to body, soul and spirit have represented man in his most perfect form. by now, the disciple ought to have realized how very important it is to know one s own mic

. only performing this union and giving up his individuality, he voluntarily enters into dissolution which in the mystic wording is called mystic death. it is evident that true initiation knows neither a mystic nor a magic path. there is only one initiation linking both conceptions, in opposition to most of the mystic and spiritual schools which are dealing with the very highest problems, through meditation or other spiritual exercises, without having gone through the first steps at first. this would be very similar to somebody starting with the university studies without having gone through the elementary classes first. the results of such a one-sided training, in some cases, are disastrous, sometimes even drastic, according to the individual talents. generally the error is to be found in

be neglected, and none of them may prevail. further information about how to accomplish this task will be given in the practical training course of this book. before bringing the theoretical part to an end which has illustrated the principles, i advise everybody that this part should not only be read, but must become the mental possession of the concerned person by means of intense reflection and meditation. he who is going to be a magician will recognize that life is dependent on the work of the elements in the various planes and spheres. it is to be seen in great and in small things, in the microcosm as well as in the macrocosm, temporarily and eternally, everywhere there are powers in action. starting from this point of cognition, you will find that there is no death at all, in the true

ISIS UNVEILED

freed from the infiuence and guidance of ma ffuru, his teacher, who first, initiated and instructed him in the mysteries of the oceuli sciences. like the subject of the euto[>ean mesmerizer, the average fakir can never rid himself entirely of the psychological infiuence exer- cised on him by his ffuru. having passed two or three hours in the silence and solitude of the inner temple in prayer and meditation, the fakir, when he emerges thence, is mesmerically strengthened and pre- pared; he produces wonders far more varied and powerful than before be entered. the 'master' has laid his bands upon hint, and the fakir feels strong. it may be shown, on the authority of many br&hmanical and bud- dhist sacred books, that there has ever existed a great difference between adepts of the higher order

he account oi peter is different. simon peter, it says, was one of their own brethren, thou^ he had somewhat departed from the laws, and the jewish hatred and persecution of the apostle seems to have existed but in the fecund imagination of the fathers. the author speaks of him with great respect and fairness, calling him "a faithful servant of the living god" who passed his life in austerity and meditation "living in babylon at the summit of a tower" composing hymns, and preaching charity. he adds that peter always recommended the christians not to molest the jews, but as soon aa he was dead, behold another preacher went to rome and pretended that simon peter had altered the teachings of his master. he invented a burning hell and threatened every one with it; promised miracles, but worked

JASMUHEEN THE FOOD OF GODS

e-tox program 124 technique no. 22: dow surrender 127 technique no. 23: cellular pulsing& forgiveness 129 technique no. 24& 25: alternate breathing& tratak 135 technique no. 26: digestive bio-shield 140 technique no. 27: basic bio-shield 141 technique no. 28: bio-shield maintenance 142 technique no. 29: self-sustaining template 144 technique no. 30: chi machine 147 technique no. 31: maltese cross meditation 167 technique no. 32: field weaving personal tuning 175 technique no. 33: field weaving global tuning 176 technique no. 34: field cocooning& extensions 177 technique no. 35& 36: field resetting 184 divine nutrition: the madonna frequency& the food of gods with jasmuheen 11. chapter 1 everyone is hungry for something everyone is hungry for something whether it s definable or not, however

of gods with jasmuheen 31 for example: to allow our minds to bath continually in negativity, and judgment, and the boxing of others and the disappointment that happens if they don t fulfill our expectations, is mental suicide as is the choice we make to always see the half empty glass rather than see it as being half full. to choose to feel stressed out when events in life feel overwhelming, when meditation and its gift of alpha. theta pool bathing allows us to feel more detached and act rather than react, can be seen as emotional suicide, as can continually choosing to interpret events in life in a way that promotes anger, hatred or fear. to choose to feed the body physical foods that research shares can create cancer and decrease our lifespan can also be seen as a form of suicide. of cou

ividually; and secondly that all the earth healing work that our grid engineers, geomancers and light workers have been doing for the last few decades is bringing positive results for those with eyes to see. this change has also been helped by a number of other factors. for example: the maharishi s organization has been supporting dimensional biofield technicians to hold open the inner doors, via meditation and lifestyle, to the alpha. theta. delta field. this has resulted in the flooding of the beta field with purer alpha and theta delta frequencies. according to the capacity that each dimensional biofield technician has for field imprinting. every field technician s abilities to consciously alter the fields will differ according to their keynote, which is affected by their day-to-day lif

omprehending the game of divine nourishment and living on its light. the beta field is the field of poverty, violence, social injustice, emotional highs and emotional lows, and is generally a field of man-made, self-inflicted chaos. a beta field person can increase their capacity to see, hear, feel and be nourished by the gifts of the other zones through a simple change in lifestyle that includes meditation, mind mastery and maybe even yoga. the alpha field reveals the zen of life, allowing us down time, to chill out and re-set the direction of our own life, to assess the imbalances and re-address them hopefully for the good of all. time in the alpha zone improves our health and happiness levels and is step one in the direct and conscious feeding our soul. the theta field brings co-inciden

nally and globally. the greatest source of physical, emotional, mental and spiritual nourishment comes via our day to day lifestyle. creating physical health, fitness and strength depends on a number of factors and much research has already been done in this field, for example we know that drinking pure water, eating fresh healthy. preferably vegetarian. food, 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 an

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

y 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 of devotion incomprehensibly foreign to the scene. in other aspects this presentation of the yogini is a sacrifice and the whole meaning of the rites is sacrificial-rites performed before an altar and implying superstition undoubtedly but deep mystery and some profoundest suggestions (wilson, as. res, vol. xii. 225, on hin. sects. vide rig. vedam, book ii. c. viii. s.s. 13, 14, 2d a

K AMBER THE BASICS OF MAGICK

ng d. concentrating ieving one-pointedness) v. defining the goal: form vs. essence vi. working with the power a. confining it (casting the circle) b. raising it c. sending it (channeling it. for imediate effect or into storage d. earthing the excess (grounding it) vii. systems and techniques a. spellcraft b. words of power and affirmations, charms and incantations c. dance, postures and mudras d. meditation, trancework and hypnosis, fascination e. stone magick f. candle magick g. amulets and talismans; power objects or "psychic batteries" h. healing 1. psychic (visualization, laying on of hands) 2. herbal 3. energy channeling iwht auras and chakras 4. color therapy the basics of magick get any book for free on: www.abika.com 3 5. other systems listed above i. divination 1. scrying 2. astro

you strive for changes within yourself. the model is, after all, a collection of 'habits, some of which must be unlearned for permananent change to occur. there are two ways to do this: direct, through will power and awareness alone- observing and acting out in an unattached or indifferent manner; and indirect- through conditioning such as affirmation (explained later, self-hypnosis, and magick. meditation may help too, by relaxing tension and conflict. emotions follow physical expression: smile and act happy and you will tend to feel and be happy. the same is also true for other emotions. also, emotions can be purposely used (or programed) to replace other emotions. using this technique, a magician is somewhat like an actor in that he learns how to turn his emotions on and off at will. n

y book for free on: www.abika.com 15 phrase) down 10 times each day until you achieve success. review questions 1) list the four elements. 2) what is an elemental? 3) what are correspondences? book list william britten, art magic (long out of print, but in some libraries. pete carrol, liber null. wing-tsit chan, a source book in chinese philosophy. manly hall, unseen forces* magick 5- chakras and meditation* according to east indian philosophy, man possesses seven major *chakras* or psychic centers on his body. each of these forms a bridge, link, or energy transformer; changing pure (higher) energy into various forms, and connecting the four bodies (ie. spiritual, mental, astral, and physical) together. the chakras are located along the nadies (a network of psychic nerves or channels) and

ka.com 16 located at the base of the throat (thyroid) and corresponding with psychic hearing (clairaudience. the remaining two chakras are very important. they relate mostly to elevated states of consciousness. the *frontal chakra (or 'third eye) ajna, the sixth chakra, is located between, and slightly above, the eyebrows. ajna is the center of psychic powers and can produce many psychic effects. meditation on ajna is said to cure nervousness. finally, the *crown chakra, sahasrara, located atop the head (pineal gland) is the seventh chakra. it is referred to as the thousand-petaled lotus and corresponds with astral projection and enlightenment. there are also many minor chakras throughout the body. each chakra has a sound (letter) and a pitch which is sometimes used to invoke it. the tattv

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 get any book for free on: www.abika.com 17 2) insight meditation (mindfullness. mo

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

kground, editions, and content. 20073 8 stenring also includes the thirty-two paths of wisdom, saying that his tabulation of paths and their titles will be given according to comtesse calomira de cimara (from her french translation of 1913, and the translation of the tract according to waite and westcott* comment: israel regardie, on the thirty-two paths of wisdom: it seems to me, after prolonged meditation, that the common attributions of these intelligences is [sic] altogether arbitrary and lacking in serious meaning (a garden of pomegranates, introduction, p. iv) hall, manly palmer. the secret teachings of all ages. an encyclopedic outline of masonic, hermetic, qabbalistic and rosicrucian symbolical philosophy. san francisco: h. s. crocker co, 1928; golden anniversary edition, reduced f

ncludes a translation of shuo kua (i ching: a discussion of the trigrams. two more versions of sy follow, one in the traditional square hebrew, the other in the original gezer or sinatic hebrew. the diagrams are also rendered in these two scripts. one of the notes explains the motive for the work: all of the information given in the book of formation is here presented in visual form to facilitate meditation in the manner of the tree of perfection (luria: a. each sephirah may be meditated on individually b. the central sephirot may be taken as a group c. all of the sephirot may be taken as a group d. the lettered paths are the gates of release between the sephirot, the gates are in the light of the endless, and the specific letter is given in the book of formation. 20073 10 through the note

es thesis, so it is not always very clear on its own. however, he does include the hebrew text next to his translation (anonymous. the sepher yetzirah. bray: guild press, 1976. with a terse introduction and scant notes( excluded from the body of the text to avoid any interference between the text and the reader, this rendition of sy is slim but attractive more a little work of art and trigger for meditation than a scholarly effort. the frontispiece shows the tree of the sephiroth from robert fludd s utruisque cosmi. 20073 12 friedman, irving. the book of creation. new york: samuel weiser, inc, 1977. friedman s reason for translating sy was to arouse further interest in this most ancient kabbalistic work by rendering it as simply and accurately as possible. friedman was true to his intentio

60-66) gives slightly condensed renditions of chapters 1, 3, 4, and 5. these expand slightly on the passages presented in cohn-sherbok s earlier jewish and christian mysticism: an introduction (by dan cohn-sherbok and lavinia cohn-sherbok, new york: the continuum publishing company, 1994) in the section called creation mysticism. in the midst of steven fisdel s how-to book, practice of kabbalah: meditation in judaism (northvale: jason aronson inc, 1996, one finds sy chapter 1, paragraphs 1- 6 and 8, hebrew and english, in a chapter entitled, the sefirot of the formless: imprinting as the foundation of creation. from these sy passages, various meditations are derived: on the names of god listed in sy s initial segment; on the interrelationship of the letter families (i.e, mothers, doubles

KARR DON NOTES ON THE STUDY OF EARLY KABBALAH JEWISH MYSTICISM IN ENGLISH

ppendix one: gego, ergo sum messiah: on abulafia fs sefer ha-yashar. h. the mystical experience in abraham abulafia. albany: state university of new york press, 1988. studies in ecstatic kabbalah. albany: state university of new york press, 1988. jacobs, louis. jewish mystical testimonies. new york: schocken books, 1976: chapter six: gthe prophetic mysticism of abraham abulafia. h. kaplan, aryeh. meditation and kabbalah. york beach: samuel weiser, inc, 1982: chapter 3: grabbi abraham abulafia. h. kiener, ronald. gfrom ba fal ha-zohar to prophet to ecstatic: the vicissitudes of abulafia in contemporary scholarship, h in gershom scholem fs major trends in jewish mysticism 50 years after (1993. meilicke, christine a. gabulafianism among the counterculture kabbalists, h in jewish studies quart

cism: a study of the philosophical-qabbalistic writings of joseph giqatila (1248-c.1322. phd dissertation, new york: jewish theological seminary of america, 1983. bokser, ben zion. the jewish mystical tradition. 10: gjoseph gikatilla. h 20081 11. gikatilla, joseph ben abraham. gates of light [sha fare orah] translated by avi weinstein. san francisco: harpercollins publishers, 1994. kaplan, aryeh. meditation and kabbalah. ch. 4, 2: ggates of light. h. mopsik, charles. gthe secret of the marriage of david and batsheva h (introduction, text and annotated translation, in (idem) sex of the soul: the vicissitudes of sexual difference in kabbalah. los angeles: cherub press, 2005. scholem, gershom. kabbalah. pp. 409-11 and other citations. 2. c. isaac of acre (or acco: isaac of acre is of particul

of the soul: the vicissitudes of sexual difference in kabbalah. los angeles: cherub press, 2005. scholem, gershom. kabbalah. pp. 409-11 and other citations. 2. c. isaac of acre (or acco: isaac of acre is of particular interest given that he drew from both the abulafian ecstatic school and the catalonian/castilian theosophic school, which included nahmanides and the zohar. fenton, paul. gsolitary meditation in jewish and islamic mysticism in the light of a recent archeological discovery, h in medieval encounters, volume 1, number 2 (leiden: brill, october 1995. fishbane, eitan. gauthority, tradition, and the creation of meaning in medieval kabbalah: isaac of acre fs illumination of the eyes, h in the journal of the american academy of religion, vol. 72, issue 1 (atlanta: emory university

neutics of rabbi isaac of acre, h in kabbalah: journal for the study of jewish mystical texts, vol. 5, edited by d. abrams and a. elqayam (los angeles: cherub press, 2000. idel, moshe. the mystical experience in abraham abulafia. numerous references to isaac of acre throughout. studies in ecstatic kabbalah, especially chapter 7, ghitbodedut as concentration in ecstatic kabbalah. h. kaplan, aryeh. meditation and kabbalah. grabbi isaac of acco, h pp. 137-154. 2. d. moses ben shem tov de leon: listed here are items which fall distinctly outside the discussion of the zohar and take up de leon fs other works. fishbane, eitan p. gmystical contemplation and the limits of the mind: the case of sheqel ha-qodesh, h in the jewish quarterly review, vol. 93, nos. 1.2 (philadelphia: university of pennsy

cco, h pp. 137-154. 2. d. moses ben shem tov de leon: listed here are items which fall distinctly outside the discussion of the zohar and take up de leon fs other works. fishbane, eitan p. gmystical contemplation and the limits of the mind: the case of sheqel ha-qodesh, h in the jewish quarterly review, vol. 93, nos. 1.2 (philadelphia: university of pennsylvania, july.october 2002. kaplan, aryeh. meditation and kabbalah. pp. 122-4 (excerpt of shekel ha-kodesh. koren, sharon faye. gkabbalistic physiology: isaac the blind, nahmanides, and moses de leon on menstruation, h ajs review, vol. 28, no. 2 (cambridge: association for jewish studies, 2004. margoliouth, george. gthe doctrine of ether in the kabbalah, h in jewish quarterly review, vol. 20 (1908. wolfson, elliot. gmystical realization of

KETAB E SIYAH

sought it. the swell of its abysmal waters resounded in echo about the great chamber, its farther shore obscured by countless columns, straining beneath the depth of stone. so clear, the waters that the very bed of the ocean was apparent to my eyes, twisted by the refractions of the waves and shoals of white, eyeless fish swam and plumbed the waters' deeps. thus did i commend to myself to sit in meditation by those waters that i might perceive a path forward 128 from the circuitous meanderings of my troubled thought. there, by the sea without sun i sat, nourished by the flesh of blind fish, turning over and over in my mind many plans by which to progress my design and achieve that to which my soul was pledged. all day and night was lost to me and i knew no more the passing hours but lost

he measure or the significance of his accomplishment save through that detached sensitivity to aesthetics which is the craft of astaroth. for the satanic gift awakens man also to intellectual detachment, to the ability to view his progress and plans from an extra-scientific base of emotional pleasure. whereupon i came to earth with asmodeus, and even as he spoke to the intellect of man, i brought meditation and introspection to the artists and authors of human sensitivity. and man came not only to use his satanic power but to recognize the extent of the freedom which it promised him- the subjugation of all behavior to his will and not to natural or mechanical laws. 460 to man came fantasy and imagination, and the appreciation of contrasts between the reality of his accomplishments and the

KNOWLEDGE LECTURE ONE

ists referred the highest and most abstract ideas to the emanations of deity, or sephiroth. they believed that there were ten sephiroth, and some occultists add an eleventh "invisible" sephira- da'ath, which is made up of the combined emanations of wisdom and understanding. the names of the sephira, and their meanings, can be seen arranged in the figure called the "tree of life" to the right. vi. meditation no. 1 the neophyte should learn, regularly practice, and master the following simple technique of the fourfold breath: 1. empty the lungs and remain thus while counting four. 2. inhale, counting four so that you feel filled with breath to the throat. 3. hold this breath while counting four. 4. exhale, counting four till the lungs are empty. this fourfold breath technique should be pract

or she is composed in a basic posture or asana, counting slowly or quickly till s/he obtains a suitable rhythm. this simple technique will help to still the body and quiet the mind of the neophyte. having attained this, the neophyte should consider a point as defined in mathematics having position, but no magnitude and let him or her take note of any important ideas which arise during this simple meditation. concentrating his or her mind on this point of meditation, let him or her endeavor to realize the immanence of the divine wisdom throughout nature, in all her aspects. vii. the qabalistic cross and lesser ritual of the pentagram [gm note: these rituals are extremely simple, and easy to memorize. these are the only rituals in golden aeon that i will expect players to know and be able to

hines the six-rayed star. 19-24. repeat 1 through 6, the qabalistic cross. for banishing use the same ritual but reversing the direction of the lines of the pentagram. invoking pentagram banishing pentagram viii. the uses of the pentagram ritual opening and closing any magical work the lesser ritual of the pentagram can be used to open and close any magical or mystical work, such as a ceremony or meditation. as an exorcism the lesser ritual of the pentagram can be used by the neophyte as a protection against impure magnetism, and as a practical form of exorcism, to eliminate obsessing or disturbing thoughts. in this the neophyte should first formulate a mental image of the obsession or disturbing thought, then s/he should project the image outside of his/her aura with the sign of projectio

L 001

ery of change, and the grade of ipsissimus the mystery of selflessness, which is called also the mystery of pan. 16. let the magus then contemplate each in turn, raising it to the ultimate power of infinity. wherein sorrow is joy, and change is stability, and selflessness is self. for the interplay of the parts hath no action upon the whole. and this contemplation shall be performed not by simple meditation--how much less then by reason- but by the method which shall have been given unto him in his initiation to the grade. 17. following which method, it shall be easy for him to combine that trinity from its elements, and further to combine sat-chit-ananda, and light, love, life, three by three into nine that are one, in which meditation success shall be that which was first adumbrated to h

LAITMAN M KABBALAH REVEALED

lah first appeared, some 5,000 years ago, the will to receive was at level zero. today, as you might have guessed, we are at level four xthe most intense level. but in the early days when the will to receive was at level zero, desires were not strong enough to separate us from nature and from each other. in those days, this oneness with nature, which today many of us pay good money to re-learn in meditation classes (and let s face it, not always successfully) was the natural way of life. people didn t know any other way. they didn t even know that they could be separated from nature, nor did they want to be. in fact, in those days, humanity s communication with nature and with each other flowed so seamlessly, words were not even necessary; instead, people communicated by thought, much like

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

ce rabbi shimon bar-yochai wrote sefer ha zohar (the book of splendor. kabbalah thrived in the 16th century israeli town of safed, led by the kabbalist rabbi yitzhak luria ashkenazi, the ari (1534-1572. he presented his method in his books, and today the wisdom of kabbalah is founded on the lurianic kabbalah (the kabbalah of the ari. lurianic kabbalah relates to kabbalah as a science there is no meditation, chanting, charms, amulets or magical drawings of letters. rabbi yehuda ashlag (1884-1954, known as baal hasulam (owner of the ladder) for his sulam (ladder) commentary on the zohar, paved the way for our generation. his writings enable all of us to connect to the ancient, authentic sources that the past giants left behind. the kabbalah that we study today contains the same knowledge th

r nature is egoistic, our best thoughts will still be focused on receiving better results for ourselves. our situation will begin to improve only once we realize that our fundamentally egoistic nature is bad. if we understand that only by acquiring a new, altruistic nature can we be happy, then we will flourish and thrive. such recognition will force us to replace our nature. actions such as mass meditation do not promote humanity to the creator, meaning to the altruistic nature. they are predicated on our being able to maximize the use of our egoistic forces; hence, no single plan of humanity will help to improve our world. these actions will eventually lead to quicker disclosure of the evil pa r t i v: r e a l i z i n g t h e s p i r i t ua l g e n e 162 in our egoism. in fact, any bondi

memories will surface in us, and along with them, collective abilities and attainments. if we rise to a degree of bonding with others and work with their vessels as though they were our own, we will certainly utilize everything within them. t h e p ow e r o f t h o u g h t thought is a very powerful force. in the docudrama, what the bleep do we know, dr. john hagelin told of an experiment in mass meditation carried out in washington, d.c. according to hagelin, it turned out that mass meditation on reducing crime levels in washington d.c. yielded impressive results and crime level dropped by twenty-five percent that summer. yet, in this act there is still no free choice, since it is the reshimo that performs the whole process the decision to carry out the mass meditation, as well as the sub

iously uses the already existing system in which they are already connected. even if people bond for the worst of goals, they will awaken tremendous powers. thoughts change reality because a thought is an expression of the desire. by wanting reality to be one way or another, we seemingly channel our future in the desirable direction. if crime levels are due to rise and thousands of people bond in meditation to lower them, they will decrease because the participants in the experiment inserted their will into that reshimo. the reshimo is crude potential, and one s attitude toward the reshimo can affect the form the reshimo will take. t h e r e s h i m o 169 bonding people in common thought creates congruence with the state of ein sof, where all the souls are already connected. we should stat

ruence exists even when the bonding is not carried out to approach the creator, i.e. bestowal. in other words, congruence with the system works regardless of its connection to the creator. bonding draws power from above, which changes the way the reshimo seems to unfold. yet, we must keep in mind that our attitudes towards the reshimo are also predetermined within the reshimo. let us use the mass meditation example to clarify the subtle issue of free choice. two points need to be emphasized: after the awakening of a desire to use the collective power, one applies this power and reaches an impressive result. activating the desire yields a substantial result because that person utilized the reshimo, the system, and the light. truthfully, there is not a single act in all of this that stems fr

LAITMAN M THE KABBALAH EXPERIENCE

think that the spiritual world can be understood through music, science or popular psychology. but the spiritual world can be understood only through the study of the wisdom of kabbalah. this is a clear and concise method that must be taught by a genuine spiritual guide. no music or any dubious psychological experiences can help one attain the spiritual world. you can call what you discover with meditation or special music or exercises a spiritual world, but that is not the spirituality to which i m referring. the spiritual world i am referring to can only be revealed with the wisdom of kabbalah. the study of the method of kabbalah is a complex system comprised of man s own work, by which he draws upon himself a special light. that light is a special force that awakens the spiritual desir

s there to bring us closer to him. the principle law of kabbalah is called, there is none else beside him. it contradicts the existence of witchcraft and any other kind of idolatry because ultimately the earth shall be full of the knowledge of the lord (isaiah 11, 9, for they shall all know me, from the least of them unto the greatest of them (jeremiah 31, 33. m e d i t at i o n q: is prayer also meditation? a: acts such as prayer are independent of thoughts, except for the correction of the inner self. a kabbalistic prayer is a calculated and precise contact between a person and superior spiritual degrees (the creb e l i e f s, m y s t i c i s m a n d t h e s u p e r n a t u r a l 293 ator. the prayer is a series of corrections that is conducted by a spiritual coupling between the screen

easing desire. 280 a greater responsibility. 281 a time for control. 281 all shall know me. 281 d e t a i l e d t a b l e o f c o n t e n t s 437 gradual evolution. 282 kabbalah is above our world. 284 the teachings of the east..285 kabbalah is not mysticism. 286 fortune tellers v social assistance. 287 false links to the upper worlds. 289 becoming a great egoist. 291 witchcraft and kabbalah. 291 meditation. 292 tarot cards. 293 pleasure hunt. 294 cults and ceremonies. 294 esoteric teachings. 295 evil eye. 295 a curse. 296 satan is within. 297 the truth behind the supernatural. 297 shambalah. 298 the physical body is meaningless here. 298 man is alone with his purpose. 299 ufos. 299 an eclipse of the sun and a lunar eclipse. 300 parapsychology. 301 astrology..302 gimatria. 305 graves of ri

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

r took part in the work, and the labour of those in the columns was regarded as more arduous than that of the officers. though the latter had special physical actions through which they must go with great accuracy, the former had to use their thought-power all the time. they had all to join at certain points in the ritual in sending out streams of thought, more in the nature of will-power than of meditation, the object of the whole effort being to erect over and around the lodge a magnificent and radiant thought-form of perfect proportions, specially constructed to receive and transmit in the most effective way the divine force which was called down by their act of devotion. if any member fs thought was ineffectual, the mighty temple-like thought-form was correspondingly defective in one p

ng tools of the e.a. in ordinary craft masonry is explained to the new bro. by the w.j.w. at his initiation. this officer does it because he is in charge of the chamber where the e.a.s work. 543. in masculine craft masonry the t c f c i c g c is described as indicating a measure of time, to remind him that the hours of his day are to be spent not in mere carelessness or selfishness, but partly in meditation and study, and partly in labour, refreshment and sleep; in co-masonry we add gbut all in the service of humanity h. it is also explained that this symbol indicates that accuracy and precision are essential for the proper conduct of our lives. 544. the e.a. is further taught that the c c g c, reminds us that skill without exertion is of little avail, and that labour is the lot of man. it

alculation or prescience) orator or mouthpiece secretary (recorder and librarian) administrator (treasurer) director of ceremonies director of music s.d. j.d. i.g. tyler columns one-pointedness sense of honour impartiality (unprejudicedness) justice desirelessness control of thought control of emotion control of body judicious speech control of memory (knowing what to remember and what to forget) meditation purity patience and gentleness persuasiveness adaptability tolerance eagerness for service (humility) study 40. perspicuity columns 833. it was, then, the duty of each brother to fit himself to expound or express his quality or activity- not for himself, but as a part of the whole. a man cultivated courage, not that he might be brave, but that he might represent courage in that group, r

r.w.m- may our work be acceptable in his sight. 857. all- may our work be acceptable in his sight. 858. that last sentence meant more than is conveyed in the english words, for it also included the idea that while he saw it, and approved it, he might also be seen in it, might shine through it and manifest himself. 859. then the r.w.m. said: 860. gbrn, let us prepare ourselves by a few minutes of meditation. h 861. he made a sign with his hand, and the blazing star was extinguished, leaving the lodge in total darkness. each brother had his lamp lit, but the light was perfectly concealed. at each man fs seat was a sort of socket or stand into which his lamp fitted, and when it was laid on that socket its tube was accurately aimed at the corresponding facet of the central altar. each brother

or stand into which his lamp fitted, and when it was laid on that socket its tube was accurately aimed at the corresponding facet of the central altar. each brother (or sister) retained always the same seat, and the coloured glass in the tube of his lantern exactly resembled that in the facet of the altar to which he was opposite. 862. the unveiling of the hidden light 863. after a few minutes of meditation in the darkness the r.w.m. gave a k c, which was answered as usual, and the w.s.w, said: 864. gr.w.m, is it your will that we pray the god ra to unveil the hidden light? h (the god ra is the solar logos, manifesting through the sun. 865. the r.w.m. replied: 866. gra unveils his light when we unveil ours. so give that you may receive. h 867. then he left his seat in the darkness, and wal

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

lly performed, we may perhaps not improperly term it the sacramental or occult school. the term occultism has been much misunderstood; it may be defined as the study and knowledge of the hidden side of nature by means of powers which exist in all men, but are still unawakened in the majority- powers which may be aroused and trained in the occult student by means of long and careful discipline and meditation. 22. the goal of the occultist, no less than that of the mystic, is conscious union with god; but the methods of approach are different. the aim of the occultist is to attain that union by means of knowledge and of will, to train the whole nature, physical, emotional and mental, until it becomes a perfect expression of the divine spirit within, and can be employed as an efficient instru

on pivots according to an elaborate system of counterpoises, and being set in motion by treading upon certain spots in the floor in a certain order. 107. the ceremonies of the mysteries were also intended to portray the higher evolution of man, his return to the divine source whence he came, through the development of the higher part of his nature, which is not merely consequent upon practices of meditation and ceremonial, but even more upon the living out of the ethical precepts which were taught. many people of our day imagine that we know ethical truths without being taught them, but that is not so; they seem to us quite natural now, but long ago they were discoveries or revelations somewhat analogous to the steps of advancement in material science and invention. 108. each degree of the

ed the candidate to realize this great truth to some extent; and a certain expansion of consciousness was given to him which quickened the growth of the intuitional principle within him, and so helped him to recognize the divinity in others. 170. there was a considerable interval between this stage and the next, during which the candidate was receiving instruction from the priests, and practising meditation upon what he had learnt. gradually he came to realize that, although he had indeed found the divine name, and had contacted for himself the hidden light of god, there was a further search still before him, in which he would penetrate deeper into the consciousness and being of the deity. it was then that he began his second great quest, which led up through a number of stages, during whi

lled the ancient conditions imposed upon all candidates for that high degree, the qualifications for which were laid down in part i of the manual of occult instruction now called light on the path, which represents the teaching of the egyptian lodge. candidates were therefore generally chosen from among the brn. who had received the higher instruction, and had prepared themselves by many years of meditation, study and service. still, it sometimes happened that one might be chosen for initiation who had not passed through the outer steps of the mysteries, but in previous lives had prepared himself for it- for it is the ego who is initiated, not the mere personality of the lower planes. 188. there have always been five great initiations, which in christian teaching have been illustrated by s

s and realize how great a part sound played in the greek mysteries, we may understand that this conjecture is not without foundation. 362. on the 16th day of the month the mystae took a ceremonial bath of purification in the sea; on the 17th and 18th various public processions took place in athens; while the mystae remained secluded in the temple, receiving instruction and preparing themselves by meditation for their initiation into the greater mysteries. on the 19th the great procession of the initiates to eleusis was formed, the hallows were carried back to their ancient resting-place with the fullest possible pomp and splendour, and the candidates and brn. marched in triumph to the temple of initiation accompanied by vast crowds of people. 363. first came the car of iacchos, bearing the

LEFT HAND PATH AND RIGHT HAND PATH

ved from the seating in the french legislative assembly in 1791. usage in tantra tantra, a set of esoteric indian traditions with roots in both hinduism and buddhism, is often divided by its practicioners into two different paths: dakshinachara and vamachara, translated as right-hand path and left-hand path respectively. dakshinachara consists of traditional hindu practices such as asceticism and meditation, while vamachara also includes ritual practices that go against the grain of mainstream hinduism, including sexual rituals, consumption of alcohol and other intoxicants, animal sacrifice, and flesheating. the two paths are viewed as equally valid approaches to enlightenment; vamchara, however, is considered to be the faster and more dangerous of the two, not suitable for all practicione

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

s, 1931. reprinted laval, france: n.p. 1962 1963. bardo th dol (the tibetan book of the dead) nowhere is the art of dying more sophisticated than in the culture of tibet, whose religion evolved from the shamanistic b n into tantric buddhism beginning in the eighth century. in tibetan thought, the process of right dying is as important as right living. a high form of yoga a spiritual discipline of meditation has developed over the centuries to speed the spirits of the death on their afterlife spiritual journey and enable them to be conscious of the experiences waiting to greet them. the bardo th dol, the tibetan handbook on dying, the afterlife, and rebirth, is of remote antiquity. there is no known author or authors; more than likely, it was honed and refined over the course of history. it

hoflucifer.8m.com. circle in most if not all religious traditions, attention is given to the place in which worship and other religious activities occur. there is much information about circular forms in comparative religion and depth psychology. circles often, for example, represent the earth and the mother principle. in jungian psychology, they symbolize wholeness and unity. mandalas, which are meditation diagrams associated with hinduism and buddhism, are frequently drawn in the form of circles. according to the south asian tradition, meditating on mandalas allows meditators access to different realms of consciousness. in a roughly parallel manner, magic circles are viewed as functioning as doorways to alternate realities. in ceremonial magic, magicians cast (create) a circle around the

s service to humanity through application of the ancient wisdom; and (3) promulgating the ancient wisdom. the writings of the legendary egyptian magus hermes mercurious trismegistus and the cabala represent the main source of the fraternity s teachings, which include tarot, alchemy, and astrology, as well as occult psychology. members of the fraternity, who work through instruction in the occult, meditation, and ritual, is characterized by three levels. the first level trains new initiates into wisdom, love, and power, whereas the second level is formed by the initiates that have developed harmony and balance, and whose higher self is in control of their lives. finally, the third level is composed of the great adepts and masters of the ages, guiding the fraternity from the inner realms. pa

pective, started asking questions about the ultimate meaning of life, and developed an ideology centered around release or liberation (moksha) from the cycle of death and rebirth (samsara. the various disciplines that are collectively referred to as yoga developed out of this introspective turn. because some of the artifacts that survive from the harappan period appear to be human beings in yogic meditation poses, it seems likely that the aryans picked up these practices from the indigenous peoples. to understand the worldview of classical hinduism it is necessary to understand that the process of reincarnation was viewed negatively, as a cycle that kept the individual soul bound to an endless cycle of suffering. unlike many western treatments of reincarnation, which make the idea of comin

ic and satanism today. new york: citadel, 1993. ordo lux kethri the ordo lux kethri was formed in 1982 by april schadler bishop and michael albion macdonald, of the builders of the adytum. the order, which is also known as the order of the kethric light, is depicted as a fraternal order, and is similar to the rosicrucian one. among its teachings are the cabala, alchemy, ritual magic, and hermetic meditation, including the techniques of visualization and astral travel of franz bardon. for further reading: bardon, franz. the practice of magical evocation. wuppertal, germany: deiter rueggeberg, 1970. macdonald,michael-albion. the secret of secrets. berkeley heights, nj: heptangle, 1986. ordo templi astarte the ordo templi astarte (order of the temple of astarte, ota) also known as church of h

LIBER HAD

rant learn in his heart the second chapter of the book of the law("instruction of v.v.v.v.v) 1. worship "i.e" identify thyself with, nuit, as a lambent flame of blue, all-touching, all-penetrant, her lovely hands upon the black earth, and her lithe body arched for love, and her soft feet not hurting the little flowers, even as she is imaged in the stele of revealing "this is the first practice of meditation("ccxx. i" 26. 2. let him further identify himself with the heart of nuit, whose ecstasy is in that of her children, and her joy to see their joy, who sayeth: i love you! i yearn to you. pale or purple, veiled or voluptuous, i who am all pleasure and purple, and drunkenness of the innermost sense, desire you. put on the wings, and arose the coiled splendour within you: come unto me. sing

and purple, and drunkenness of the innermost sense, desire you. put on the wings, and arose the coiled splendour within you: come unto me. sing the rapturous love-song unto me! burn to me perfumes! wear to me jewels! drink to me, for i love you! i love you! i am the blue-lidded daughter of sunset; i am the naked brilliance of the voluptuous night-sky. to me! to me "this is the second practice of meditation("ccxx. i" 13, 61, 63, 64, 65. 3. let the aspirant apply himself to comprehend hadit as an unextended point clothed with light ineffable. and let him beware lest he be dazzled by that light "this is the first practice of intelligence("ccxx. ii" 2. 4. let the aspirant apply himself to comprehend hadit as the ubiquitous centre of every sphere conceivable "this is the second practice of int

that giveth knowledge and delight and bright glory, who stirreth the hearts of men with drunkenness. this snake is blue and gold; its eyes are red, and its spangles green and ultra-violet (that is, as the most exalted form of the serpent kundalini "this is the sixth practice of intelligence("ccxx. ii" 22, 50, 51. 10. let him further identify himself with this snake "this is the second practice of meditation("ccxx. ii" 22. 11. let the aspirant take wine and strange drugs, according to his knowledge and experience, and be drunk thereof (the aspirant should be in so sensitive a condition that a single drop, perhaps even the smell, should suffice. ed "this is the first practice of magick art("ccxx. ii" 22. 12. let the aspirant concentrate his consciousness in the rood cross set up upon the mou

n that a single drop, perhaps even the smell, should suffice. ed "this is the first practice of magick art("ccxx. ii" 22. 12. let the aspirant concentrate his consciousness in the rood cross set up upon the mountain, and identify himself with it. let him be well aware of the difference between its own soul, and that thought which it habitually awakes in his own mind "this is the third practice of meditation, and as it will be found, a comprehension and harmony and absorption of the practices of intelligence("ccxx, ii" 22. 13. let the aspirant apply himself to comprehend hadit as the unity which is the negative (ain elohim. ed "this is the seventh practice of intelligence("ccxx. ii" 23. 14. let the aspirant live the life of a strong and beautiful being, proud and exalted, contemptuous of an

f a strong and beautiful being, proud and exalted, contemptuous of and fierce toward all that is base and vile "this is the second practice of ethics("ccxx. ii" 24, 25, 45-49, 52, 56- 60. 15. let the aspirant apply himself to comprehend hadit according to this 26th verse of the second chapter of the book of the law. and this shall be easy for him if he have well accomplished the third practice of meditation "this is the eighth practice of intelligence("ccxx, ii "26. 16. let the aspirant destroy reason in himself according to the practice in liber cdlxxiv "this is the fourth practice of meditation("ccxx. ii" 27-33. 17. let the aspirant observe duly the feasts appointed by the a. a. and perform such rituals of the elements as he possesseth, invoking them duly in their season "this is the sec

LIBER 141

uires no less study than the most abstruse of philosophies, and no less practice than the most difficult of dexterities. but it is utterly in vain unless this first condition be fulfilled; and so difficult is this, not only because of the overcoming of the bodily trance, but because of the wandering nature of the mind itself. and thereafter only by long and hard training preliminary in the art of meditation, and by constant practice and experience, can this act become fruitful in magick. iv of times and seasons although no instruction has been given on this matter, yet it is evident, not only from considerations of the nature of things, but from our own experience of these two years, that the fruitfulness of this sacrament varies constantly, as it seems without rational cause. nor have we

sted in until death ends all. the most favourable death is that occurring during the orgasm, and is called mors justi. as it is written: let me die the death of the righteous, and let my last end be like his! xvi of certain hindu theories like the jews, the wise men of india have a belief that a certain particular prana, or force, resides in the bindu, or semen. but all their theory of magick and meditation being reverbatory, so that their "communing with god" is but a "communing with self" and all their artifice directed to development of the powers in their own bodies and minds, as opposed to the western idea of extending those powers to bear sway over others, we find naturally that just as they seek to restrain the breath altogether, or to avoid its violent extrusion from the nostrils

LIBER ALEPH

that of the phoenix. neglect not the performance of the mass of the holy ghost, as nature herself prompteth thee. travel also much in the empyrean in the body of light, seeking ever abodes more fiery and lucid. finally, exercise constantly the eight limbs of yoga. and so shalt thou come to the end. n the book of wisdom or folly 17 p de clavicula somniorum (of the key of dreams) nd now concerning meditation let me disclose unto thee more fully the mystery of the key of dreams and phantasies. learn first that as the thought of the mind standeth before the soul and hindereth its manifestation in consciousness, so also the gross physical will is the creator of the dreams of common men, and as in meditation thou doest destroy every thought by mating it with its opposite, so must thou cleanse t

its conformity with general law. thou therefore, creator and transmitter of thine own energy, needest not to ask whether by this or by some other means thou performest thy work. yet i know not why this thyr of the mathematicians and the physicians should not be one with the astral light, or plastic medium or aub, aud, aur (these three being a trinity) of which our own sages have spoken. and this meditation may bring forth much knowledge physical, which is good, for that which is above is like that which is beneath, and the study of any law leadeth to the understanding of all law. so mayst thou learn in the end that there is no law beyond do what thou wilt. b the book of wisdom or folly 57 be de necessitate voluntatis (of the necessity of will) nd how then (sayest thou) shall i reconcile t

and free in the law of thelema. thus thou mayst read or no, concur or no, as thou wilt. have i not tutored thee in the way of the balance, or of antithesis, shewing thee the art of contradiction, whereby thou dost accept no word save as the victor in thy mind over its opposites, nay more, as the child transcendental of a marriage of opposites. this book then shall serve thee but as a food for thy meditation, as wine to excite thy mind to love and war. it shall be unto thee as a chariot to carry thee whither thou wilt; for i have seen in thee independence and sobriety of judgment, with that faculty (most rare, most noble) to examine freely, neither obsequious nor rebellious to authority. h liber aleph vel cxi 150 es laus legis thelema (praise of the law of thelema) his property of thy mind

yriad pursuing myriad until by their perpetual beauty they exhausted the virtue of my mind to receive them, and whelmed it, so that i was fain to withdraw myself from the burden of that brilliance. yet, o my son, the sum of all this amounteth not to the worth of one dawn-glimmer of our true vision of holiness. y the book of wisdom or folly 179 #f de quodam modo meditationis (of a certain means of meditation) ow for the chief of that which was granted unto me, it was the apprehension of those willed changes or transmutations of the mind which lead into truth, being as ladders unto heaven, or so i called them at that time, seeking for a phrase to admonish the scribe that attended on my words, to grave a balustre upon the stele of of my working. but i make effort in vain, o my son, to record

only a certain comprehension of the method, wordless by reason of its subtilty. now therefore must i make by my will a concentration mighty and terrible of my thought, that i may bring forth this mystery in expression. for this method is of virtue and profit, by it mayst thou come easily and with delight to the perfection of truth, it is no odds from what thought thou makest the first leap in thy meditation, so hat thou mayst know how every road endeth in monsalvat, and the temple of the sangraal. n liber aleph vel cxi 180 #c sequitur de hac re (further concerning this matter) believe generally, on ground both of theory and experience, so little as i have, that a man must first be initiate, and established in our law, before he may use this method. for in it is an implication of our secret

LIBER ASTARTE

tee, and should be symbolically represented by that room or spot which he loves best.1 and the dearest spot therein2 shall be the shrine of his temple. it is most convenient if this shrine and altar should be sequestered in woods, or in a private grove, or garden. but let it be protected from the profane. 4. concerning the image of the deity. let there be an image of the deity;3 first, because in meditation there is mindfulness induced thereby; and second, because a certain power enters and 1 the yoni [marginal note added by crowley in a copy of equinox i (7, trasncribed by yorke] 2 its clitoris [marginal note added by crowley, as above] 3 the [marginal note added by crowley, as above] astarte vel liber berylli 2 inhabits it by virtue of the ceremonies; or so it is said, and we deny it not

ove for this deity! yet from each shalt thou draw some knowledge of love, some intimacy with love, that shall aid thee to perfect thy love. thus learn the humility of love from one, its obedience from another, its intensity from a third, its purity from a fourth, its peace from yet a fifth. so then thy love being made perfect, it shall be worthy of that perfect love of his. 22. further concerning meditation. moreover, let the philosophus imagine to himself that he hath indeed succeeded in his devotion, and that his lord hath appeared to him, and that they converse as may be fitting. 23. concerning the mysterious triangle. now then as three cords separately may be broken by a child, while those same cords duly twisted may bind a giant, let the philosophus learn to entwine these three method

therefore, if thou hast not lost the power of silence, let it be first and last employed against him.2 30. concerning the enflaming of the heart. now learn that these methods are dry one and all. intellectual exercises, moral exercises, they are not love. yet as a man, rubbing two dry sticks together for long, suddenly found a spark, so also from time to time will true love leap unasked into thy meditation. yet this shall die and be reborn again and again. it may be that thou hast no tinder near. in the end shall come suddenly a great flame and a devouring, and burn thee utterly. now of these sparks, and of these splutterings of flame, and 1 [john xii, 12. this.the whole .dying to live. notion.is a pernicious lie of the osirian vegetation cults, based on an ignorance of fundamental biolog

tterings of flame, and 1 [john xii, 12. this.the whole .dying to live. notion.is a pernicious lie of the osirian vegetation cults, based on an ignorance of fundamental biological facts. t.s] 2 [see liber 418 .the vision and the voice. 10th athyr. t.s] svb figvra clxxv 11 of these beginnings of the infinite fire, thou shalt thus be aware. for the sparks thy heart shall leap up, and thy ceremony or meditation or toil shall seem of a sudden to go of its own will; and for the little flames this shall be increased in volume and intensity; and for the beginnings of the infinite fire thy ceremony shall be caught up unto ravishing song, and thy meditation shall be ecstasy, and thy toil shall be a delight exceeding all pleasure thou hast ever known. and of the great flame that answereth thee it may

with that of his god, and so an advance to the union with him. 40. concerning the value of this particular form of union or samadhi. all samadhi is defined as the ecstatic union of subject and object in consciousness, with the result that a third thing arises which partakes in no way of the nature of the two. it would seem at first sight that it is of no importance whatever to choose an object of meditation. for example, the samadhi called atmadarshana might arise from simple concentration of the thought on an imagined triangle, or on the heart. but as the union of two bodies in chemistry may be endothermic or exothermic, the combination of oxygen with nitrogen is gentle, while that of oxygen with hydrogen is explosive; and as it is found that the most heat is disengaged as a rule by the u

LIBER B VEL MAGI

ery of change, and the grade of ipsissimus the mystery of selflessness, which is called also the mystery of pan. 16. let the magus then contemplate each in turn, raising it to the ultimate power of infinity. wherein sorrow is joy, and change is stability, and selflessness is self. for the interplay of the parts hath no action upon the whole. and this contemplation shall be performed not be simple meditation.how much less then by reason? but by the method which shall have been given unto him in his initiation to the grade. sub figura i 3 17. following which method, it shall be easy for him to combine that trinity from its elements, and further to combine sat-chit-ananda, and light, love, life, three by three into nine that are one, in which meditation success shall be that which was first a

LIBER CCXLII AHA

e of the profound. fifth, let the thought, divinely free from sense, observe its entity. watch every thought that springs; enhance hour after hour thy vigilance! intense and keen, turned inward, miss no atom of analysis! sixth, on one thought securely pinned still every whisper of the wind! so like a flame straight and unstirred burn up thy being in one word! next, still that ecstasy, prolong thy meditation steep and strong, slaying even god, should he distract thy attention from the chosen act! last, all these things in one o ferpowered, time that the midnight blossom flowered! the oneness is. yet even in this, my son, thou shalt not do amiss if thou restrain the expression, shoot thy glance to rapture fs darkling root, discarding name, form, sight, and stress even of this high consciousn

t; what poison to the soul is meat! drink not; smoke not; deny the will! wine and tobacco make us ill. magic is life; the will to live is one supreme affirmative. these things that flinch from life are worth no more to heaven than to earth. affirm the everlasting yes! olympas. those saints at least score one success: perfection of their priggishness! marsyas. enough. the soul is subtlier fed with meditation fs wine and bread. forget their failings and our own; fix all our thoughts on love alone! ah, boy, all crowns and thrones above is the sanctity of love. aha! 29 in his warm and secret shrine is a cup of perfect wine, whereof one drop is medicine against all ills that hurt the soul. a flaming daughter of the jinn brought to me once a winged scroll, wherein i read the spell that brings th

LIBER CLXV A MASTER OF THE TEMPLE

coll. summ. 777 8 =38 d. d. s. 7 =48 o. m. 7 =48 o. s. v. 6 =58 parzival 5 =68 pro coll. int. v. n. pr monstrator p. imperator pro coll. ext. achad cancellarius frater vnvs in omnibvs from the photograph by henry b. camp the master is represented in the robe of, and described by his name as, a probationer, as if to assert his simplicity. he is in his favourite asana, the dragon, in profound holy meditation. 129 a master of the temple section i april 2, 1886, to december 24, 1909 charles stansfeld jones, whom i shall usually mention by the motto v.i.o, which he took on becoming a probationer of the a\a, made his entry into this world by the usual and approved method, on april 2nd 1886 e. v, having only escaped becoming an april fool by delaying a day to summon up enough courage to turn out

to allow any other body to consider you as a part of their imagination only? it would seem that one tiny part self has been fondly cherished, while in reality that tiny part is but a reflex of the whole which is really you, but even this state must in the end give way before the power of nothing. april 16th, 8:30 a.m. finished reading the life of buddha, and then, lying down, composed myself for meditation. breathed regularly and deeply for a time, afterwards stopping all entries two or three times (shanmukhi mudra) presently i passed into a state which was practically desireless. i could feel the goal, but the wish to help others made it impossible to become the state i contemplated. after this, i was surprised, on letting all breath out of the body, to feel a sudden lightness, as if i w

ut of the body, to feel a sudden lightness, as if i were about to float. this being unexpected, caused me to turn my thoughts to the body, after which, although i tried, i could not get back to the previous liber clxv 147 state. i estimate that i remained in the condition mentioned for over an hour, as it was 12 o c. when i looked at the time. in fact, it may have been nearer two hours. the above meditation left frater v.i.o. with a feeling of nearly but not quite. he had, to some extent, gazed at the goal of nothingness, but had failed to become that goal. the following day there is despondency and dissatisfaction. on april 22nd reason again holds sway, and he tries to use it to discover just where he is, of course without success, since reason can never explain that which is beyond reaso

in particular an elderly man in black velvet and knee breeches, whom i at once felt was my tutor, leaning over me. the ideas that came with this were that i was quite young, and had some disease like consumption, that the family was wealthy, and the house a country residence. these impressions were very real and quite unexpected, but as i used to have a dread of consumption, and still young, and meditation took place lying down, it would seem that very little imagination would make up the rest. however, i mention it, as the experience was different from anything i can previously remember. july 8th, 1911. about a fortnight ago, i received a letter from frater p.a.5 in answer to my previous two. i was pleased to hear from him, but he gave me a good talking to, also some new instructions. he

ery day, and throwing him a good deal more in touch with nature than formerly; also the addition of a little stranger to his family had a marked effect on his home affairs, being as it were the key to the solution of certain problems that had been puzzling him in that direction. during the period from march 2nd to september 4th, when we might say he was working on alone, his record shows some 340 meditation practices, mostly in the asana known as the dragon, the periods ranging from a few minutes to something over an hour, but most of them comparatively short, the average perhaps being twenty minutes. after this there is a gap, during which he worked morning and evening most days, but made no further record till november 9, from which date to december 31 over eighty practices are recorded

LIBER COLLEGII SANCTI

ime that authority confers it. 2. he shall pass examinations in liber dcclxxvii, the qabalah, and the sepher sephiroth. he shall attain complete success in liber iii, cap i. 3. he shall further show some acquaintence with and experience of his chosen method of divination. yet he shall be his own judge in this matter. 4. he shall commit to memory liber xxvii and pass examinations in the ritual and meditation practice given in liber xvi. further, he shall pass the mediation practice s.s.s, in liber hhh. 5. besides all this, he shall apply himself to a way of life wholly suited to the path. let him remember that the word practicus is no idle term, but that action is the equilibrium of him that is in the house of mercury, who is the lord of intelligence. 6. when authority confers the grade, he

LIBER CXLVIII SOLDIER AND THE HUNCHBACK

pres. indic. passive of cogito .are] 5 [lat, approx. git is denied. h] 4 liber cxlviii a is a involves that very idea,1 and the proof is fatally flawed. cogitatur depends on est; and there fs no avoiding it. iii shall we get on any better if we investigate this est.something is.existence is.hyha rca hyha? what is existence? the question is so fundamental that it finds no answer. the most profound meditation only leads to an exasperating sense of impotence. there is, it seems, no simple rational idea in the mind which corresponds to the word. it is easy of course to drown the question in definitions, leading us to further complexity.but gexistence is the gift of divine providence, h gexistence is the opposite of non-existence, h do not help us much! the plain existence is existence of the h

LIBER DCCCLX JOHN ST

ut diligently to explore and map these untrodden regions of the mind. surely our adventures may be as exciting as those of cortes or cook! it is for this reason that i invite with confidence the attention of humanity to this record of my journey. but another set of people will find another disappointment. i am hardly an heroic figure. i am not the good young man that died. i do not remain in holy meditation, balanced on my left eyelash, for forty years, restoring exhausted nature by a single grain of rice at intervals of several months. you will perceive in these pages a man with all his john st. john 5 imperfections thick upon him trying blindly, yet with all his force, to control the thoughts of his mind, so that he shall be able to say .i will think this thought and not that thought. at

look back upon these years, i declare that all hath been very well. for so great is the reward which i (unworthy) have attained that the ordeals seem but incidents hardly worthy to mention, save in so far as they are the levers by which i moved the world. even those dreadful periods of .dryness. and of despair seem but the necessary lying fallow of the earth. all those .false paths. of magic and meditation and of reason were not false paths, but steps upon the true path; even a a tree must shoot downwards its roots into the earth in order that it may flower, and bring forth fruit in its season. so also now i know that even in my months of absorption in worldly pleasure and business, i am not really there, but stand behind, preparing the event. imagine me, therefore, if you will, in paris

oli-mudra1 badly performed. all this i did with reluctance, as an act of self-denial or asceticism, lest my desire to concentrate on the mystic path should run away with me. 1 [for the vajroli mudra see siva samhita iv 53-75. t.s] liber dccclx 14 therefore i think it may fairly be counted unto me for righteousness. i now drink a final coffee and retire, to do i hope a more straightforward type of meditation. so mote it be. naked, maryt looks like corregio fs antiope. her eyes are a strange grey, and her hair a very wonderful reddish gold.a colour i have never seen before and cannot properly describe. she has jewish blood in her, i fancy; this, and her method of illustrating the axiom .post coitum animal triste. made me think of baudelaire fs .une nuit que j.etais pres d fune affreuse juive

what then should 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 plac

ntra; 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 to meditation. but not for me! i.m no pratyeka- buddha; a dhamma-buddha every inch of me [a pratyeka-buddha attains the supreme reward for himself alone; a dhamma-buddha renounces it and returns to hell (earth) to teach others the way..ed] i now take a few minutes .off. to make .considerations. i firmly believe that the minutest dose of the elixir would operate as a .detonator. i seem to be perfectly

LIBER DCCCXI ENERGIZED ENTHUSIASM

is always something left. but he never seems to have seen that mankind is immortal in exactly the same sense, and goes on reproducing itself with similar characteristics through the ages, changed by circumstance indeed, but always identical in itself. but the spiritual flower of this process is that at the moment of discharge a physical ecstasy occurs, a spasm analogous to the mental spasm which meditation gives. and further, in the sacramental and ceremonial use of the sexual act, the divine consciousness may be attained. vi the sexual act being then a sacrament, it remains to consider in what respect this limits the employment of the organs. first, it is obviously legitimate to employ them for their natural physical purpose. but if it be allowable to use them ceremonially for a religiou

ditorial error since no other liber 811 is listed there, and 811 appears in the list explaining why numbers have been given to works; the classification is mentioned in crowley fs correspondence with c.s. jones, and the work is cited as liber 811 in the blue equinox. it was also said to be an eadumbration f of liber iao (xvii, an unpublished (believed lost) class d text which supposedly describes meditation-practices based on the three eenthusiasms f discussed above. the four kinds of eenthusiasm f or edivine madness f (the first being poetic inspiration from the nine muses) are discussed in plato's phaedrus and treated of by renaissance writers such as ficino in his commentary on the symposium, agrippa in de occulta philosophia lib. iii cap. 45-49, and giordano bruno in de gli eroici furo

LIBER E

ew york ny 11016 u.s.a. no copyright is claimed on key entry, formatting, or editorial notes. typed and edited by frater t.s. for celephais press, somewhere beyond the tanarian hills. last revised 09.06.2004 e.v. liber e. supplementary instruction in asana 1. the dying buddha. 2. the hanged man. 3. the corpse. these three recumbant positions are more suitable for repose after meditations than for meditation itself. liber e vel exercitiorvm 12 4. the arrowhead. 5. the bear. 6. the ivy. 7. the parallelogram. these positions with bowed head are suitable for asana and for meditation, but not for pranayaleliber xiii vel gradvvm montis abiegni a syllabus of the steps upon the path v a a publication in class d issued by order: d.d.s. 7= 4 pramonstrator o.s.v. 6= 5 imperator n.s.f. 5= 6 cancellari

LIBER GRADUUM MONTIS ABIEGNI

aside his ibis ways, and became as a serpent, saying peradventure in an hundred millions of millions of generations of my children, they shall attain to a drop of the poison of the fang of the exalted one. and behold! ere the moon waxed thrice he became an uraus serpent, and the poison of the fang was established in him and his seed even for ever and for ever .liber lxv, ch. v. vv. 51-56. ritual& meditation practice to destroy thoughts talismans, evocations mahasatipathana etc. methods of divination meditation practices equivalent to ritual cxx control of astral plane rising on the planes meditation practice on expansion of consciousness meditation practices equi- valent to ritual dclxxi leads to the grade of adeptus major leads to the grade of adeptus exemptus adeptus minor ritual viii ri

xamination in the four powers of the sphinx. practical. four tests are set.4 further, he builds up the magic pentacle.5 finally he passes ritual cxx,6 which constitutes him a zelator. 3. the zelator. his duties are laid down in paper c, class d. he receives liber ccxx, xxvii, and dcccxiii. examinations in posture and control of breath (see equinox vol. i no. 1. practical. further, he is given two meditation-practices corresponding to the two rituals dclxxi and cxx.7 (examination is only in the knowledge of, and some little practical acquaintance with, these meditations. the complete results, if attained, would confer a much higher grade) further, he forges the magic sword. no ritual admits to the grade of practicus, which is conferred by authority when the task of the zelator is accomplish

tations. the complete results, if attained, would confer a much higher grade) further, he forges the magic sword. no ritual admits to the grade of practicus, which is conferred by authority when the task of the zelator is accomplished. liber xiii 4 4. the practicus. his duties are laid down in paper d, class d. instruction and examination in the qabalah and liber 777. instruction in philosophical meditation (gnana-yoga* examination in some one mode of divination: e.g. geomancy,8 astrology,9 the tarot.10 theoretical. he is given a meditation-practice on expansion of consciousness.11 he is given a meditation-practice in the destruction of thoughts.12 instruction and examination in control of speech. practical.13 further, he casts the magic cup. no ritual admited to the grade of philosophus

n the destruction of thoughts.12 instruction and examination in control of speech. practical.13 further, he casts the magic cup. no ritual admited to the grade of philosophus, which is conferred by authority when the task of the practicus is accomplished. 5. the philosophus. his duties are laid down in paper e, class d. he practices devotion to the order. instruction and examination in methods of meditation by devotion (bhakti-yoga).14 instruction and examination in construction and consecration of talismans, and in evocation.15 theoretical and practical. examination in rising on the planes (liber o, caps v, vi. practical. he is given a meditation-practice on the senses, and the sheaths of the self, and the practice called mah.satipatth.na.16 (see the sword of song, gscience and buddhism

xamination in rising on the planes (liber o, caps v, vi. practical. he is given a meditation-practice on the senses, and the sheaths of the self, and the practice called mah.satipatth.na.16 (see the sword of song, gscience and buddhism. h) instruction and examination in control of action.17 further, he cuts the magic wand. finally, the title of dominus liminis is conferred upon him.18 he is given meditation-practices on the on the control of thought,19 and is instructed in raja-yoga. he receives liber mysteriorum20 and obtains a perfect understanding of the formula of initiation* all these instructions will be issued openly in the equinox in due course, where this has not already been done. gradvvm montis abiegni 5 he meditates upon the diverse knowledge and power that he has acquired, and

LIBER HAD

rant learn in his heart the second chapter of the book of the law (instruction of v.v.v.v.v) 1. worship, i.e, identify thyself with, nuit, as a lambent flame of blue, all-touching, all-penetrant, her lovely hands upon the black earth, and her lithe body arched for love, and her soft feet not hurting the little flowers, even as she is imaged in the stele of revealing. this is the first practice of meditation (ccxx. i. 26. 2. let him further identify himself with the heart of nuit, whose ecstasy is that of her children, and her joy to see their joy, who sayeth i love you! i yearn to you! pale or purple, veiled or voluptuous, i who am all pleasure and purple, and drunkenness of the innermost sense, desire you. put on the wings, and arouse the coiled splendour within you: come unto me. sing th

urple, and drunkenness of the innermost sense, desire you. put on the wings, and arouse the coiled splendour within you: come unto me. sing the rapturous love-song unto me! burn to me perfumes! wear to me jewels! drink to me, for i love you! i love you! i am the bluelidded daughter of sunset; i am the naked brilliance of the voluptuous night-sky. to me! to me! this continues the first practice of meditation1 (ccxx. i. 13, 61, 63, 64, 65. 1 [in equinox printing .the second practice of meditation. but section 10 was also said to be the second practice, 12 the third practice, 16 the fourth practice and 25 the fifth practice. combining 1 and 2 into the .first practice. matches the numbering in section 28. t.s] liber h a d 2 3. let the aspirant apply himself to comprehend hadit as an unextended

that giveth knowledge and delight and bright glory, who stirreth the hearts of men with drunkenness. this snake is blue and gold; its eyes are red, and its spangles green and ultra-violet (that is, as the most exalted form of the serpent kundalini) this is the sixth practice of intelligence (ccxx. ii. 22, 50, 51) 10. let him further identify himself with this snake. this is the second practice of meditation (ccxx. ii. 22. 11. let the aspirant take wine and strange drugs, according to his knowledge and experience, and be drunk thereof (the aspirant should be in so sensitive a condition that a single drop, perhaps even the smell, should suffice. ed) this is the first practice of magick art (ccxx. ii. 22. 12. let the aspirant concentrate his consciousness in the rood cross set up upon the mou

that a single drop, perhaps even the smell, should suffice. ed) this is the first practice of magick art (ccxx. ii. 22. 12. let the aspirant concentrate his consciousness in the rood cross set up upon the mountain, and identify himself with it. let him be well aware of the difference between its own soul, and that thought which it habitually awakens in his own mind. this is the third practice of meditation, and as it will be found, a comprehension and harmony and absorption of the practices of intelligence (ccxx. ii. 22. 13. let the aspirant apply himself to comprehend hadit as the unity which is the negative (ain elohim. ed) this is the seventh practice of intelligence (ccxx. ii. 23. 14. let the aspirant live the life of a strong and beautiful being, proud and exalted, contemptuous of an

of a strong and beautiful being, proud and exalted, contemptuous of and fierce toward all that is base and vile. this is the second practice of ethics (ccxx. ii. 24, 25, 45-49, 52, 56-60. 15. let the aspirant apply himself to comprehend hadit according to this 26th verse of the second chapter of the book of the law. and this shall be easy for him if he have well accomplished the third practice of meditation. this is the eighth practice of intelligence (ccxx. ii. 26. liber h a d 4 16. let the aspirant destroy reason in himself according to the practice in liber 474. this is the fourth practice of meditation (ccxx. ii. 27-33. 17. let the aspirant observe duly the feasts appointed by the a a and perform such rituals of the elements as he possesseth, invoking them duly in their season. this is

LIBER HHH

there another: thy kisses abide..liber lapidis lazuli. vii. 3. 0. be seated in thine .sana, wearing the robe of a neophyte, the hood drawn. 1. it is night, heavy and hot; there are no stars. not one breath of wind stirs the surface of the sea, that is thou. no fish play in thy depths. 2. let a breath rise and ruffle the waters. this also thou shalt feel playing upon thy skin. it will disturb thy meditation twice or thrice, after which thou shouldst have conquered in. but unless thou first feel it, that breath hath not arisen. 3. next, the night is riven by the lightning-flash. this also shalt thou feel in thy body, which shall shiver and leap with the shock, and that also must both be suffered and overcome. 4. after the lightning-flash, resteth in the zenith a minute point of light. and t

pon an healing dew. but let the last bite be so terrible a pang at the nape of the neck that he seemeth to die, and let the healing dew be of such virtue that he leapeth to his feet. 8. let there be now placed within his egg a red cross, then a green cross, then a golden cross, then a silver cross; or those things which these shadow forth. herein is silence; for he that hath rightly performed the meditation will understand the inner meaning hereof, and it shall serve as a test of himself and his fellows. 9. let him now remain in the pyramid or cone of light, as an egg, but no more of blackness. 10. then let his body be in the position of the hanged man, and let him aspire with all his force unto the holy guardian angel. 11. the grace having been granted unto him, let him partake mystically

reproductive power; and employ this to the impregnation of the egg of light in which man is bathed. 9. now represent to thyself that this egg is the disk of the sun, setting in the west. 10. let it sink into blackness, borne in the bark of heaven, upon the back of the holy cow hathor. and it may be that thou shalt hear the moaning thereof. 11. let it become blacker than all blackness. and in this meditation thou shalt be utterly without fear, for that the svb figvra cccxli 5 blackness that will appear unto thee is a thing dreadful beyond all comprehension. and it shall come to pass that if thou hast well and properly performed this meditation that on a sudden thou shalt hear the drone and booming of a beetle. 12. now then shall the blackness pass, and with rose and gold shalt thou arise in

f the pentagram and hexagram. 0-2 should be practiced at first, until some realisation is obtained; and the practice should always be followed by a divine invocation of apollo or of isis or of jupiter or of serapis. next, after a swift summary of 0-2, practise 3-7. this being mastered, add 8. liber hhh 6 then add 9-13. then being prepared and fortified, well fitted for the work, perform the whole meditation at one time. and let this be continued until perfect success be attained therein. for this is a mighty meditation and holy, having power even upon death; yea, having power even upon death.11 (note by fra. o.m. at any time during this meditation, the concentration may bring about sam.dhi. this is to be feared and shunned, more than any other breaking of control, for that it is the most t

e, striking as it were upon thyself that art coiled at the base as a serpent. let this be exceeding slow and subtle; and though it be accompanied with pleasure, resist; and though it be accompanied with pain, resist. 10. this shalt thou continue until thou art exhausted, never relaxing the control. until thou canst perform this one section 9 during a whole hour, proceed not. and withdraw from the meditation by an act of will, passing into a gentle pr.n.y.ma without kumbhakha, and meditating on harpocrates, the silent and virginal god. 11. then at last being well-fitted in body and mind, fixed in peace, beneath a favourable heaven of stars, at night, in calm and warm weather, mayst thou quicken the movement of the light until it be taken up by the brain and the spine, independently of thy w

LIBER LIBERI VEL LAPIDIS LAZULI

beginning. 43. bury me unto thy glory, o beloved, o princely lover of this harlot maiden, within the secretest chamber of the palace. 44. it is done quickly; yea, the seal is set upon the vault. 22 liber liberi vel lapidis lazuli 45. there is one that shall avail to open it. 46. nor by memory, nor by imagination, nor by prayer, nor by fasting, nor by scourging, nor by drugs, nor by ritual, nor by meditation; only by passive love shall he avail. 47. he shall await the sword of the beloved and bare his throat for the first stroke. 48. then shall his blood leap out and write me runes in the sky; yea, write me runes in the sky. 23 vi 1. thou wast a priestess, o my god, among the druids; and we knew the powers of the oak. 2. we made us a temple of stones in the shape of the universe, even as th

LIBER LIBRAE

able is knowingly and wilfully to reject truth, to fear knowledge lest that knowledge pander not to thy prejudices. 16. to obtain magical power, learn to control thought; admit only those ideas that are in harmony with the end desired, and not every stray and contradictory idea that presents itself. 17. fixed thought is a means to an end. therefore pay attention to the power of silent thought and meditation. the material act is but the outward expression of thy thought, and therefore hath it been said that gthe thought of foolishness is sin. h thought is the commencement of action, and if a chance thought can produce much effect, what cannot fixed thought do? 18. therefore, as hath already been said, establish thyself firmly in the equilibrium of forces, in the centre of the cross of the e

LIBER LVII

indigo lead= saturn= 3, etc, as before. there are many other lines of argument. this form of reasoning reminds one of the riddle .why is a story like a ghost. answer .a story.s a tale; a tail.s a brush; a brush is a broom; a brougham.s a carriage; a carriage is a gig; a gig.s a trap; a trap.s a snare; a snare.s a gin; gin.s a spirit; and a spirit.s a ghost. but our identities are not thus false; meditation reveals their truth. further, as i shall explain fully later, 9 is not equal to 1 for the neophyte. these equivalences are dogmatic, and only true by favour of him in whom all is truth. in practice each equivalence is a magical operation to be carried out by the aspirant. part ii the universe as we seek to make it in the first part we have seen all numbers as veils of the one, emanation

t venerable (see part i. it delivers the secret of creation into the hand of the magician. see liber capricorni pneumatici.76 400. useful only as a finality or material basis. being 20 20 it shows the fixed universe as a system of rolling wheels (20= k, the wheel of fortune. 401. see part i. but azoth is the elixir prepared and perfect; the neophyte has not got it yet. 406. see part i. 414. twgh, meditation, the 1 dividing the accursed 4. also rwa [ws ya, the limitless light. 418. tyj, cheth. arbadahabra, the great magic word, the word of the aon. note the 11 letters, 5 a identical, and 6 diverse. thus it interlocks pentagram and hexagram. ah tyb, the house of he the pentagram; see idra zuta qadisha, 694 .for h formeth k, but j formeth dwy..77 both equal 20. 74 [marcelo motta took this num

LIBER LXVII THE SWORD OF SONG

n sages that prayer can alter averages? the individual case allows some chance to operate, and thus destroys its value quite for us. so that is why i knit my brows and think.and find no thing to say or do, so foolish as to pray .so much for this absurd affair52 about. validity of prayer. but back! let once again address ourselves to super-consciusness! you weary me with proof enough that all this meditation stuff is self-hypnosis. be it so! do you suppose i did not know? still, to be accurate, i fear the symptoms are entirely strange. if i were hard, i.d make it clear that criticism must arrange marvellous answer to prayer. prayer and averages. are the results of meditation due to autohypnosis? 550 555 560 565 570 575 580 585 590 pentecost 37 an explanation different for this particular ev

ave this worthy evidence that things are real, since i cease the painter.s ecstasy of peace, and find them all unchanged. to-day i cannot brush that doubt away; it leads to tedious argument uncertain, in the best event: unless, indeed, i should invoke the fourth dimension, clear the smoke psychology still leaves. this question needs a more adequate digestion. yet i may answer that the universe of meditation suffers less from time.s insufferable stress than that of matter. on, thou puny verse! weak tide of rhyme! another argument will block the railway train of blague you meant to run me over with. this world or that? we.ll keep the question furled. but, surely (let me corner you) you wish the painter-mood were true! to leave the hateful world, and see perish the whole academy; so you remai

this theory. 282. the tmolian.48.tmolus, who decided the musical contest between pan and apollo in favour of the latter. 321. as masters teach.49.consult vivekananda, op. cit, or the hathayoga pradipika. unfortunately, i am unable to say where (or even whether) a copy of this latter work exists. 331, 332. stand (stephen) or sit (paul).50. acts vii. 36; heb. xii, 2. 337. samadhi-dak.51..ecstasy-of-meditation mail. 338. maha-meru.52.the .mystic mountain. of the hindus. see southey.s curse of kehama. 339. gaurisankar.53.called also chomokankar, devadhunga, and everest. 341. chogo.54.the giant. this is the native name of .k2; or mount godwin-austen, as col. godwin-austen would call it. it is the second highest known mountain in the world, as devadhunga is the first. 356. the history of the wes

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 the time unborn as yet on earth. and by his art he saw perdu. r abu, who had been his friend: for do what he woul

n the weird tibetan fashion. he had red robes and hat, and thought dark things. he whirled a prayer-wheel in his hands; and ever as he went he muttered the mystic words .aum mani padme hum..1 the parrot, who 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 gra

LIBER LXXVIII

fe and boldness, rashness, cruelty, violence, lust, desire, prodigality and generosity; depending on whether the card is well or ill dignified. geburah of y (quarrelling and fighting. this decan hath its beginning from the royal star of leo: and unto it are allotted the two great angels of the schemhamphorash hywhw and layly [the proper meaning of the small cards is to be found by making thorough meditation and harmony between these four symbols of each card. it will be seen that this is how the meanings have been done; but the advanced student can go beyond this rude working] xxii the lord of victory six of wands two hands in grip as the last, holding six wands crossed three and three. flames issue from the point of junction. above and below are short wands with flames issuing, surmounted

LIBER MMM

as an objective for transmutation, but there is a specific virtue to the ones given. the first is an antidote to the imbalance and possible madness of the magical trance. the second is a specific against obsession with the magical practices in the third section. they are: 1) laughter/laughter 2) non-attachment/non-disinterest attaining these states of mind is accomplished by a process of ongoing meditation. one tries to enter into the spirit of the condition whenever possible and to think about the desired result at other times. by this method, a strong new mental habit can be established. consider laughter: it is the highest emotion, for it can contain any of the others from ecstasy to grief. it has no opposite. crying is merely an underdeveloped form of it which cleanses the eyes and su

LIBER NU

irant is hadit. nuit is the infinite expansion of the rose; hadit the infinite contraction of the rood (instruction of v.v.v.v.v) 0. first let the aspirant learn in his heart the first chapter of the book of the law (instruction of v.v.v.v.v) 1. worship, i.e, identify thyself with, the khabs, the secret light within the heart. within this, again, unextended is hadit. this is the first practice of meditation (ccxx. i. 6 and 21. 2. adore and understand the rim of the stele of revealing. gabove, the gemmed azure is the naked splendour of nuit; she bends in ecstasy to kiss the secret ardours of hadit. h this is the first practice of intelligence (ccxx. i. 14. 3. avoid any act of choice or discrimination. this is the first practice of ethics (ccxx. i. 22. 4. consider of six and fifty that 50 6=

pice in act or in imagination. and let him imagine and suffer the fear of falling. next let him imagine with this aid that the earth is falling, and he with it, or he from it; and considering the infinity of space, let him excite the fear within him to the point of ecstasy, so that the most dreadful dream of falling he hath ever suffered be as nothing in comparison. this is the fourth practice of meditation (instruction of v.v.v.v.v) 20. thus having understood the nature of this third indication, let him in his magick rite fall from himself into nuit, or expand into her, as his imagination may compel him. and at that moment, desiring earnestly the kiss of nuit, let him give one particle of dust, i.e. let hadit give himself up utterly to her. this is the fifth practice of magick art (ccxx

LIBER OS ABYSMI VEL DAATH

d destiny, and such others as may attract him. 11. let him subtly and exactly demonstrate the fallacies of every known solution, and let him seek a true solution by his right ingenium. 12. in all this let him be guided only by clear reason, and let him forcibly suppress all other qualities such as intuition, aspiration, emotion, and the like. 13. during these practices all forms of magick art and meditation are forbidden to him. it is forbidden to him to seek any refuge from his intellect. 14. let then his reason hurl itself again and again against the blank wall of mystery which will confront him. 15. thus also following is it said, and we deny it not: at last automatically his reason will take up the practice, sua sponte,12 and he shall have no rest therefrom. 9 [milindapanha; one comple

LIBER RESH VEL HELIOS

travellest over the heavens in thy bark at the midnight hour of the sun. tahuti standeth in his splendour at the prow, and ra- hoor abideth at the helm. hail unto thee from the abodes of evening! 5. and after each of these invocations thou shalt give the sign of silence, and afterwards thou shalt perform the adoration that is taught thee by thy superior.1 and then do thou compose thyself to holy meditation. 6. also it is better if in these adorations thou assume the godform of whom thou adorest,2 as if thou didst unite with him in the adoration of that which is beyond him. 7. thus shalt thou ever be mindful of the great work which thou hast undertaken to perform, and thus shalt thou be strengthened to pursue it unto the attainment of the stone of the wise, the summum bonum, true wisdom an

LIBER RV VEL SPIRITUS

dually and with due caution. and when he is steady and easy both in .sana and pr.n.y.ma, let him still further increase the period. thus let him investigate these statements which follow: 1 [despite the ingenious explanations which have been advanced in some quarters, i am not convinced that this refers to the star ruby; if nothing else the dates involved are problematic. in any case the buddhist meditation technique known as mah.satipatth.na is described in crowley.s essay .science and buddhism. t.s] liber r v vel spritvs 2 (a) if pr.n.y.ma be properly performed, the body will first of all become covered with sweat. this sweat is different in character from that customarily induced by exertion. if the practitioner rub this sweat thoroughly into his body, he will greatly strengthen it (b)

LIBER SAMEKH

a fire formless whence cometh the image of a voice, or even a flashing light abounding, revolving, whirling forth, crying aloud. also there is the vision of the fire-flashing courser of light, or also a child, borne aloft on the shoulders of the celestial steed, fiery, or clothed with gold, or naked, or shooting with the bow-shafts of light, and standing on the shoulders of the horse; then if thy meditation prolongeth itself, thou shalt unite all these symbols into the form of a lion. h this passage.combined with several others.is paraphrased in poetry by aleister crowley in his tannhauser:32 and when, invoking often, thou shalt see that formless fire; when all the earth is shaken, the stars abide not, and the moon is gone, all time crushed back into eternity, the universe by earthquake ov

LIBER THISHARB

exemptus perfect as such before proceeding [note added in mtp publication of liber 913] 3 the magical memory (i.e, of former incarnations) frees one from desire by shewing how futile and sorrow-breeding all earthly and even sub-magical attainment proves [note added in mtp publication of liber 913] svb figvra cmxiii 3 8. the stimulation of memory useful in both practices is also achieved by simple meditation( gliber e h, in a certain stage of which old memories arise unbidden. the adept may then practice this, stopping at that stage, and encouraging instead of suppressing the flashes of memory. 9. zoroaster has said, gexplore the river of the soul, whence or in what order you have come; so that although you have become a servant to the body, you may again rise to that order (the a a) from w

jihgfedcba. h svb figvra cmxiii 5 15. capacities differ widely, but the exempt adept need have no reason to be discouraged if after a month's continuous labour he find that no and again for a few seconds his brain really works backwards. 16. the exempt adept should concentrate his efforts upon obtaining a perfect picture of five minutes backwards rather than upon extending the time covered by his meditation. for this preliminary training of the brain is the pons asinorum of the whole process. 17. this five minutes f exercise being satisfactory, the exempt adept may extend the same at his discretion to cover an hour, a day, a week, and so on. difficulties vanish before him as he advances; the extension from a day to the course of his whole life will not prove so difficult as the perfecting

such memories help him? until he have thoroughly mastered the reason for every incident in his past, and found a purpose for every item of his present equipment,1 he cannot truly answer even those three questions that were first put to him, even the three questions of the ritual of the pyramid;2 he is not ready to swear the oath of the abyss. 1 a brother known to me was repeatedly baffled in this meditation. but one day being thrown with his horse over a sheer cliff of forty feet, and escaping without a scratch or a bruise, he was reminded of his many narrow escapes from death. these proved to be the last factors in his problem, which, thus completed, solved istself in a moment (o. m, chinese frontier, 1905-6 [crowley is talking about himself here as usual; see the instalment of gthe templ

chinese frontier, 1905-6 [crowley is talking about himself here as usual; see the instalment of gthe temple of solomon the king h in equinox i (8. t.s] 2 [according to the surviving ts. of this ritual, these questions were gwho art thou? h gwhence comest thou? h gwhither goest thou? h and gwhat seekest thou? h (the second and third bracketed together; these questions were put to the candidate for meditation on three successive days prior to the actual initiation. in the versified solo version, gliber pyramidos, h they are replaced by a confession of ignorance( gi know no who i am/ i know not whence i came/ i know not whither i go/ i seek, but what i do not know h. t.s] 10 liber bracyt vel via memoria 38. but being thus enlightened, let him swear the oath of the abyss; yea, let him swear th

LIBER TURRIS

herefore was the end of it sorrow; yet in that sorrow a sixfold star of glory whereby they might see to return unto the stainless abode; yea, unto the stainless aboboliber tvrris vel domvs dei svb figvra xvi v a a publication in class d 1 0. this practice is very difficult. the student cannot hope for much success unless he have thoroughly mastered .sana, and obtained much definite success in the meditation-practices of gliber e h and gliber hhh. h on the other hand, any success in this practice is of an exceedingly high character, and the student is less liable to illusion and self-deception in this than in almost any other that we make known [the meditation-practice in gliber e h consisted in the restraint of the mind to a single predetermined imagined object exterior to the student, sim

LIBER V VEL REGULI

is interplay with nuit into episodes, each form of his energy isolated with each aspect of her receptivity, delight developing delight continuous from complex to complex. it was the voice of nature awakening at the dawn of the aon, as aiwaz uttered the word of the law of thelema. so also shall he who invoketh often behold the formless fire,14 with trembling and bewilderment; but if he prolong his meditation, he shall resolve it into coherent and intelligible symbols, and he shall hear the articulate utterance of that fire, interpret the thunder thereof as a still small voice in his heart. and the fire shall reveal to his eyes his own image in its own true glory; and it shall speak in his ears the mystery that is his own right name. 20 liber v vel reguli this then in the virtue of the magic

LOGOMACHY OF ZOS

lapse like a rotten facade with the breath of healthy environment and wise education. by "explaining" the# 5! 6 z= 5! s..1 -mental processes it oversteps what has determined or planted its cause. the sting of harsh criticism or of those things that cause us to revolt, release spatial responses, and when deeply felt become a means of inspiration and audaciousness. as do the silent passages of deep meditation. whatever we invite or accept of our own thought must first of all be expressed as a memory-metaphor. the figures and forms of our less deliberate expressions become, when persistent, the personifications of our abstracts. aesthetics are a reality. more permanent possibilities of sensation. any concept of reality is unanalyzable, yet through the whole physical world there runs an unknow

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

was recently voted out of power in india. the bjp is an ultra-nationalist movement whose aim is to show and teach the ascendancy of all thingshindu, fromhistory to science. in particular, creationism and intelligent design 25 the bjp advocates the development of vedic science based on the posited scientific superiority of hindu sacred traditions. these traditions include astrology, transcendental meditation, faith healing, and the antiquated (and wrong) humoral theory of diseases. for the bjp, all these traditions could easily be meshed with modern science, where, for example, quantum indeterminacy is seen as supporting the atman (universal spirit)/brahman (creative principle) duality mentioned in the upanishads. following a curious combination of physics, religious philosophy, and medicin

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

ren of results. despite the antagonism, however, between pristine christianity and neo-platonism many basic tenets of the latter were accepted by the former and woven into the fabric of patristic philosophy. briefly described, neo-platonism is a philosophic code which conceives every physical or concrete body of doctrine to be merely the shell of a spiritual verity which may be discovered through meditation and certain exercises of a mystic nature. in comparison to the esoteric spiritual truths which they contain, the corporeal bodies of religion and philosophy were considered relatively of little value. likewise, no emphasis was placed upon the material sciences. the term patristic is employed to designate the philosophy of the fathers of the early christian church. patristic philosophy i

aspect of the dying-god myth is that of the hanged man. the most important example of this peculiar conception is found in the odinic rituals where odin hangs himself for nine nights from the branches of the world tree and upon the same occasion also pierces his own side with the sacred spear. as the result of this great sacrifice, odin, while suspended over the depths of nifl-heim, discovered by meditation the runes or alphabets by which later the records of his people were preserved. because of this remarkable experience, odin is sometimes shown seated on a gallows tree and he became the patron deity of all who died by the noose. esoterically, the hanged man is the human spirit which is suspended from heaven by a single thread. wisdom, not death, is the reward for this voluntary sacrific

he ancient egyptians, together with amplifications derived partly from other hermetic fragments and partly from the secret arcanum of the hermetic sciences. for the sake of clarity, the narrative form has been chosen in preference to the original dialogic style, and obsolete words have given place to those in current use. hermes, while wandering in a rocky and desolate place, gave himself over to meditation and prayer. following the secret instructions of the temple, he gradually freed his higher consciousness from the bondage of his bodily senses; and, thus released, his divine nature revealed to him the mysteries of the transcendental spheres. he beheld a figure, terrible and awe-inspiring. it was the great dragon, with wings stretching across the sky and light streaming in all direction

garden of gethsemane where jesus went to pray, and the miraculous tree of revelation, which bore twelve manners of fruit and whose leaves were for the healing of the nations, all bear witness to the esteem in which trees were held by the scribes of holy writ. buddha received his illumination while under the bodhi tree, near madras in india, and several of the eastern gods are pictured sitting in meditation beneath the spreading branches of mighty trees. many of the great sages and saviors carried wands, rods, or staves cut from the wood of sacred trees, as the rods of moses and aaron; gungnir--the spear of odin--cut from the tree of life; and the consecrated rod of hermes, around which the fighting serpents entwined themselves. the numerous uses which the ancients made of the tree and its

reach adeptship without first becoming one of their order. they mutilated the rituals of the mysteries while professing to preserve them, so that even though the neophyte passed through the degrees he could not secure the knowledge to which he was entitled. idolatry was introduced by encouraging the worship of the images which in the beginning the wise had erected solely as symbols for study and meditation. false interpretations were given to the emblems and figures of the mysteries, and elaborate theologies were created to confuse the minds of their devotees. the masses, deprived of their birthright of understanding and groveling in ignorance, eventually became the abject slaves of the spiritual impostors. superstition universally prevailed and the black magicians completely dominated na

MASTERING WITCHCRAFT

operation, and it functions hand in hand with the bubbling and boiling emotions evoked by means of your wicked imagination. it is in effect the lens through which the burning emotions are focused. in order to sharpen your will to the correct needlepoint, you may wish to employ one or two aids in the form of simple exercises designed to help concentration. eastern disciplines such as certain yoga meditation exercises can be used. they are very wearisome, but they do work, with perseverance. meditating on the single flame of a candle is also good, as is keeping the attention fixed upon a painted dot within a circle for half an hour without budging. the attempt to gaze at the second hand of a watch completing the circuit of one minute, maintaining one's awareness of the hand at every second

in the strictest adherence to the principles of safe witchcraft. the licence to depart o great and holy vassago, we license thee depart into thy proper place and be there peace between us evermore by satandar and asentacer so mote it be! keep a careful record of the visions obtained in this manner. often the less obvious ones will either reveal much, hitherto unsuspected, when used as a basis for meditation, or as is sometimes the case, assume a new relevance with the advent of new information, previously unknown, on the subject inquired about. on the other hand, do not despair if the operation is not an immediate apparent success. the door of vision is one which opens slowly but yields to persistence. remember the advice of the chaldean oracles "invoke often" as long as the intent is a se

conclude this chapter, here are the details for the performance of: necromancy of intelligence this is, strictly speaking, a work of darkness, albeit intelligence, and as such should be timed to fall upon a night of the new moon or very shortly after. it requires thirteen days' preparation, however (which characteristic it shares with the necromancy of love, that preparation being a short nightly meditation around midnight on a photograph or portrait of the deceased whose shade you hope to summon. on the night of the fourteenth day, the new moon, cast and purify your circle just before midnight with a mercurial incense, after making sure the room is secure from any intrusion. the paraphernalia you will need for the operation include: your athame, cord, cup, and thurible, naturally, for ere

room, unveil the portrait, kindle a small amount of amatory necromancy incense in your thurible, and seat yourself facing the picture with the light streaming from behind you. inwardly, call the person by such names as you knew him by, while keeping your eyes fixed on the picture. try to recall the incidents you can wherein you shared moments of affection or love with the deceased. continue your meditation for anything from ten minutes to one hour before extinguishing the lamp, redraping the portrait, and so concluding. during the thirteen days of preparation you must also try to seclude yourself from company as much as possible, even from that of other witches, reserving most of your affections for the memory of the dead person. this can be very difficult, but it should be persevered in

days of preparation you must also try to seclude yourself from company as much as possible, even from that of other witches, reserving most of your affections for the memory of the dead person. this can be very difficult, but it should be persevered in. it is, in effect, the sounding of a preliminary, gentle call into the unseen to the shade of the departed one, which builds each evening at your meditation, culminating finally in the actual evocation ceremony. when the night of evocation arrives, having eaten no supper nor partaken of any refreshment since sunset, just before the hour of midnight strikes, arrange your place of working in the following manner: cover your altar table with a new, white, exorcised cloth, and place a chair at the west side of it facing east, and one opposite

MEANING OF MASONRY

preparation for that ordeal. stripping that familiar psalm of the gorgeous metaphor given it in the beautiful biblical translation, its real meaning may be paraphrased and explained for masonic students as follows" the vital and immortal principle within me is my initiator; and is all-sufficient to lead me to god. it has made me lie down (in self-discipline and humiliation) in" green pastures" of meditation and mental sustenance. it has led me beside" still waters" of contemplation (as distinct from the" rough sea of passion" of my natural self. it is restoring my soul (reintegrating it out of chaos and disorder. even when i come to pass through the valley of deadly gloom (my own interior veils of darkness) i will fear no evil; for it is with me (as a guiding star; its directions and disci

MICHAEL FORD A RITE OF THE WEREWOLF

often in potions. also used in ointments were bats and their blood, mixed with deadly nightshades. for this reason, individuals should not experiment with such, noted that death could occur. in specific, part of the witches sabbat practice of going forth by night is the illumination of the imagination; that when the subconscious is brought closer to the conscious. those who are able, by herbs or meditation alone without the use of herbs, are ones who seek to know themselves. this process and act is not hidden by any one school, or so-called exclusive coven of witches or teachings. the answers, as robert cochrane has written, are in the wind. all one must do is heed the voice of inspiration, that spark of sathan which illuminates our path of becoming. buddhists looks at existence as being

o-called exclusive coven of witches or teachings. the answers, as robert cochrane has written, are in the wind. all one must do is heed the voice of inspiration, that spark of sathan which illuminates our path of becoming. buddhists looks at existence as being central to the soul in itself. the buddhist will sometimes move through a form of lycanthropy of different animals, sometimes falling into meditation, leaving the flesh and blood to later return from trance. the sabbat, no matter what inspiration may create, does the same end. the black mass in specific has long held traditions of lycanthropy and 3the encyclopedia of psychoactive drugs: flowering plants: magic in bloom. mendelson, jack, m.d. and mello, nancy, phd. new york: chelsea house publishers. 1986. 4 the encyclopedia of witchc

MICHAEL FORD BOOK OF CAIN

il will the path of the red dragon be shown, you must come forth by dreaming to see within this bowl, and i shall wait for you there cauled in the crimson drape, veiled from the eyes of the blind. hold this skull and behold the spirits which walk with you, by self-transformation on the meeting path shall this mark be evermore your father, the dragon djinn of old forever walk with you, and in rapt meditation shall we pass from the clay of mortal hands you shall thirst for water and for blood; both in dreaming shall be held from the dual gnosis. i hold the golden cup to your lips, that the dragon s elixir hold strong i then hand to you the skull bowl of my flowing blood, that you may taste the bitter sweetness of it s coppered kiss then in your ecstasy and thy devil s phallus reaching toward

MICHAEL FORD WITCHMOON

purpose is to come unto your own kind, be they "vampires "ghosts" or what-have-you, a celebration not a battle. any sexual congress, astral transformation and such which may occur are between the astrals participating. a basis of desire and manifestation will occur in these dreams. the sabbat luciferian- the luciferian sabbat; the union of the spirit with the seraphic angels and watchers. by holy meditation on the brilliance of the illuminated self will the black flame or essence of self be discovered. this is the ritual of the holy guardian angel the true will/true self. symbolized by the luciferian ascent of the isolated or sethian (setian) sense of being is self-deification possible within a positive aspect. the angelic famulus (latin for familiar also the hga) is the expression and ess

dge and span of control. the seeker shall also visualize nightly a great dragon, as a form of their own self and then seek entry through the coils of leviathan= timeless essence. it is at this point timeless consciousness, the goal being immortality of the psyche shall be explored in depth. seven: path of ahriman the lord of darkness and shadows, the vampyric essence itself. the initiate works in meditation upon developing the shadow into various forms of transformation, via creating ngangas and fetishes. this is the essence of the multitude of daemonic transformation. keep a detailed journal on the results therein, including the paths of goetic and medieval grimoire workings which involve summoning these interior and exterior forces as a form of yourself, that you may absorb and become as

ead feed from the living body, to give these forms substance and evolutionary sparks which may benefit the sorcerer later. the spirit of the initiate is also infused with the ancestral or chthonic shade which is a form of self-initiation. the path of azrail also explores the phantasms and ghost doors in ritual sorcery, from which one may commune with the shades of the dead. the initiate will also meditation upon his own death, the path which leads to vampyric awakening. calling of the 8 points of baphomet, being the secret essence of samael and lilith revealed! it is baphomet who is essence of the circle, the god of the eightfold power associated with an earth based summoning. this is a manifestation of baphomet and a form of nylarlathotep, the black shadow of the sabbat. the sabbat is one

MICHAEL W FORD THE VAMPIRE GATE

angra mainyu the doctrine of the adversary within the luciferian doctrines of predatory spirituality, the nature of the adept is to master this world in which we live in. there is no desire for the other which detracts from the mastery of the physical, rather a careful balance. luciferians are by all account spiritual in nature, by sorcery we encircle our desire and belief through gnosis, utilize meditation techniques and aethyrs within the subconscious. by all these things, we never abandon the physical or the realities of our existence. the spirit of angra mainyu= ahriman, is darkness and shadow. luciferians are deeply involved in the methods of sorcery and their own brands of witchcraft. darkness and shadow is expanded by the brightness of our illumination, thus wisdom begets darkness

vampirism vampiric practice is the act of devouring/drinking or encircling and consuming energy, life force called chi or ki. lifeforce is the vital energy which flows through our body. it is directly associated with the body in terms of what we eat, our mental state and emotions. in the practice of ahrimanic yoga in liber hvhi, the chakras are stirred or awakened by the fire snake visualized in meditation and practice. by connecting with the chakras, the archdaevas, being centers and deific masks of power, may be encircled and cultivated within the mind and body. this awakens points of serpent-power as it is called, when directed out in magickal practice no matter if it is sorcery to obtain a physical result or one to initiate selftransformation (they are usually connected in some way) t

MICHAEL W FORD NOX UMBRA

es you may open. be warned. a vampyric working of self study decorate your temple of working according to the vampyric path and how it perceives to you personally. in the middle of this room have a nice pillow to sit upon. have either upon the floor a simple table or small cloth to plate a black mirror upon. have one candle (black) behind this mirror. place yourself on the pillow and begin a slow meditation on what you consider a vampyre spirit to be. think about each attribute and then think of yourself in relation to it. then hold the mirror and gaze into it. focus and do not allow your mind to wander. command the worlds of darkness to open to you, and then watch yourself transform. will your flesh and astral body to change and morph into a vampyric form you hold identity with. perceive

MORALS AND DOGMA

state--its vitality, spirit, and intellect* though masonry neither usurps the place of, nor apes religion, prayer is an essential part of our ceremonies. it is the aspiration of the soul toward the absolute and infinite intelligence, which is the one supreme deity, most feebly and misunderstandingly characterized as an "architect" certain faculties of man are directed toward the unknown--thought, meditation, prayer. the unknown is an ocean, of which conscience is the compass. thought, meditation, prayer, are the great mysterious pointings of the needle. it is a spiritual magnetism that thus connects the human soul with the deity. these majestic irradiations of the soul pierce through the shadow toward the light. it is but a shallow scoff to say that prayer is absurd, because it is not poss

ze, nor vainly imagine dogmatic certainty to be attainable. masonry does not occupy itself with crying down this world, with its splendid beauty, its thrilling interests, its glorious works, its noble and holy affections; nor exhort us to detach our hearts from this earthly life, as empty, fleeting, and unworthy, and fix them upon heaven, as the only sphere deserving the love of the loving or the meditation of the wise. it teaches that man has high duties to perform, and a high destiny to fulfill, on this earth; that this world is not merely the portal to another; and that this life, though not our only one, is an integral one, and the particular one with which we are here meant to be concerned; that the present is our scene of action, and the future for speculation and for trust; that man

ant. there is, even in this humble life, an infinity for those whose desires are boundless. there are blessings upon its birth; there is hope in its death; and eternity in its prospect. thus earth, which binds many in chains, is to the mason both the starting-place and goal of immortality. many it buries in the rubbish of dull cares and wearying vanities; but to the mason it is the lofty mount of meditation, where heaven, and infinity and eternity are spread before him and around him. to the lofty-minded, the pure, and the virtuous, this life is the beginning of heaven, and a part of immortality. god hath appointed one remedy for all the evils in the world; and that is a contented spirit. we may be reconciled to poverty and a low fortune, if we suffer contentedness and equanimity to make t

nection with the school of pythagoras; but their peculiar tenets more resemble those of confucius and zoroaster; and probably were adopted while they were prisoners in persia; which explains their turning toward the sun in prayer. their demeanor was sober and chaste. they submitted to the superintendence of governors whom they appointed over themselves. the whole of their time was spent in labor, meditation, and prayer; and they were most sedulously attentive to every call of justice and humanity, and every moral duty. they believed in the unity of god. they supposed the souls of men to have fallen, by a disastrous fate, from the regions of purity and light, into the bodies which they occupy; during their continuance in which they considered them confined as in a prison. therefore they did

n that of the soul only. they believed in a future state of rewards and punishments; and they disregarded the ceremonies or external forms enjoined in the law of moses to be observed in the worship of god; holding that the words of that lawgiver were to be understood in a mysterious and recondite sense, and not according to their literal meaning. they offered no sacrifices, except at home; and by meditation they endeavored, as far as possible, to isolate the soul from the body, and carry it back to god. eusebius broadly admits "that the ancient therapeut were christians; and that their ancient writings were our gospels and epistles" the essenes were of the eclectic sect of philosophers, and held plato in the highest esteem; they believed that true philosophy, the greatest and most salutary

MOTTA MARCELO THE COMMENTARIES OF AL

g's crown is a crown of thorns if he is a good man and an honest king. the tao teh king that handbook of sensible government is at pains to make this clear. one of the sheerest wastes of the past aeon was that those men most fit to occupy responsible positions were so disgusted by the animalism and stupidity of their fellowmen that they withdrew into desert regions and spent their lives in silent meditation. thus their civilizing influence was lost to the world. at the same time, they failed to advance much in the kingdom of the spirit, having made things too easy for themselves. the spiritual musculature, like the physical, can be developed beyond any static condition only by being pitted against increased opposition. you must exercise your faculties, and you will be wise to find ever tou

ONYX TABLET OF SET

emove all these defects of character. 7. humbly asked him to remove our shortcomings. 8. made a list of all persons we had harmed, and became willing to make amends to them all. 9. made direct amends to such people wherever possible, except when to do so would injure them or others. 10. continued to take personal inventory and when we were wrong promptly admitted it. 11. sought through prayer and meditation to improve our conscious contact with god as we understood him, praying only for knowledge of his will for us and the power to carry that out. 12. having had a spiritual awakening as the result of these steps, we tried to carry this message to alcoholics and to practice these principles in all our affairs. the nine steps for setian recovery 1. i admit to myself that i have become powerl

as becoming. maybe now i could accept this haunting presence? i sought the advice of those i knew. it was not yet time. as my quest was true, i understood and continued in my experience of the great work. even beyond these insights of the masters, i trusted the presence which continued to haunt me. again i found myself rejecting it. then i had the dream. i was investigating through the process of meditation what i currently conceived as the *prince of darkness. as an element of practice i rested after these endeavors: a chance for the experience to settle. into the realm of dreams i descended. i was with a member of the priesthood of set "you are a fine adept. seek out that which will strengthen you and create that which is newly of you" i awoke from this experience immediately as from a r

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

irah& asiyah in general the masach the screen, between atzilut& briyah the source of the masach the expansions of the holy name the lower unity the world of briyah creation the world of yetzirah formation the world of asiyah action everything that g-d desired he did hechalot u malachim the chambers& angels kelipat nogah the intermediary shell olam hashafel the lowly world part two: contemplation& meditation what is contemplation hitbonenut girsah surface study length, width& depth height chochmah, binah& da at the depth of a concept iyun deep analysis (hitbonenut) da at concentration "meditation" chochmah wisdom "be understanding with wisdom, and wise in understanding" binah& tvunah (comprehension& application) love& fear of g-d the effects of hitbonenut the purpose of hitbonenut part thre

world will be only to know g-d, therefore the jewish people will be great sages who know the hidden matters and grasp the knowledge of their creator according to the capacity of man, as it says, for the earth shall be filled with the knowledge of g-d as the waters cover the ocean floor" de ah et hashem the knowledge of g-d by rabbi a. markel& shimon markel copyright 2004 part two: contemplation& meditation what is contemplation hitbonenut now that we have explained the entire chaining down of the worlds, from the essence of ohr ein sof (the infinite light) until our world, we must explain the proper approach this type of study. we will, therefore, now delve into the methodology of kabbalistic contemplation. in essence, hitbonenut (contemplation) is the strong gazing of the mind into the d

contemplation of iyun constitutes keeping one s mind on the concept and greatly analyzing both its external and internal aspects, with the specific intent of arriving at its inner, essential core. in the above mentioned example of observing an object, this would constitute the close scrutiny of the object in a way of thorough examination. besides being called iyun, this kind of contemplation and meditation is also called hitbonenut. the word hitbonenut is spelled with two n s. it would have been no less grammatically correct if it had been spelled with one n. the reason it is spelled with two to signify that one must analyze the known body of knowledge over and over until he knows it thoroughly. it is only through the repeated study and review of the subject, in which every particular is

in other words, the ability for deep analysis will be commensurate to the depth of concentration. one who does not have a deep concentration cannot penetrate to the very core of the subject. he will only be capable of surface level understanding. in contrast, one who has deep concentration will have the ability to analyze to the very depth of the subject and bring out new insights from its depth "meditation" from the above it is clear that the order of deep contemplative meditation is as follow; there must be an initial da at which is the focus and concentration of the mind on the subject matter to the exclusion of all else. as soon as the mind is focused on the subject, analysis must begin. this is the intellectual investigation into the matter. one turns it over and over in his mind in a

result of the concentration 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 i

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 2

result of lack of contemplation is sin. obviously, the automatic result of contemplation is that israel will know their master. this, in turn, will bring about destruction of evil and the immediate arrival of our righteous king moshiach, with the true and complete redemption, immediateeo de ah et hashem the knowledge of g-d by rabbi a. markel& shimon markel copyright 2004 part two: contemplation& meditation what is contemplation hitbonenut now that we have explained the entire chaining down of the worlds, from the essence of ohr ein sof (the infinite light) until our world, we must explain the proper approach this type of study. we will, therefore, now delve into the methodology of kabbalistic contemplation. in essence, hitbonenut (contemplation) is the strong gazing of the mind into the d

contemplation of iyun constitutes keeping one s mind on the concept and greatly analyzing both its external and internal aspects, with the specific intent of arriving at its inner, essential core. in the above mentioned example of observing an object, this would constitute the close scrutiny of the object in a way of thorough examination. besides being called iyun, this kind of contemplation and meditation is also called hitbonenut. the word hitbonenut is spelled with two n s. it would have been no less grammatically correct if it had been spelled with one n. the reason it is spelled with two to signify that one must analyze the known body of knowledge over and over until he knows it thoroughly. it is only through the repeated study and review of the subject, in which every particular is

in other words, the ability for deep analysis will be commensurate to the depth of concentration. one who does not have a deep concentration cannot penetrate to the very core of the subject. he will only be capable of surface level understanding. in contrast, one who has deep concentration will have the ability to analyze to the very depth of the subject and bring out new insights from its depth "meditation" from the above it is clear that the order of deep contemplative meditation is as follow; there must be an initial da at which is the focus and concentration of the mind on the subject matter to the exclusion of all else. as soon as the mind is focused on the subject, analysis must begin. this is the intellectual investigation into the matter. one turns it over and over in his mind in a

result of the concentration 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 i

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

hem be reincarnated up to 2000 times. it is to this that the verse, g[but doing kindness to the two thousandth generation of] those who love me and keep my commandments h refers. the arizal will now explain the significance of the number 2000 in this context. regarding these two thousand [generations, their significance is found in what we explained in sha far ruach hakodesh6 regarding a specific meditation based on the verse, gpreserving kindness unto two thousand generations. h7 we explained there that gthe depths of the sea, h8 i.e, the realm of evil, draw sustenance from two divine names that both begin with the letter alef, namely: adni and elokim, which are the forces of the sources of judgment. adni and elokim are associated with the sefirot of malchut and binah, respectively. binah

[that descends from heaven to devour the sacrifices].14 the word for gturquoise h (techeilet) is related to the word for gdevour h (kilayon, mechaleh. malchut, the shechinah, would descend from heaven in the form of a fire and devour the sacrifices on the altar. in chassidut, this is explained as the fiery enthusiasm of the divine soul (a spark of the shechinah) that, when ignited by appropriate meditation, can consume the individual fs animalistic tendencies, purifying his animal soul and making it fit for serving g-d. 10 bava kama 3b. 11 isaiah 44:13. 12 siddur tehillat hashem, p. 22. 13 par. genesis 37:24. 14 zohar 3:29b. the arizal on parashat mishpatim (2) 323 the numerical value of the word for gand the fire h [vehahever, 288] alludes to the name of 72 and the number 216 [alluding t

arashat vayikra (2) 424 entering the world of yetzirah, the individual is to take hold of his two front tzitzit and hold them while he recites baruch she famar. when entering the world of beriah, the individual is to touch his tefilin as he recites the blessing g cwho forms light and creates darkness c. h11 the articulation of the words of prayer expresses our emotions (yetzirah, our intellectual meditation on the ideas in the liturgy (beriah, and our transcendent union with g-d (atzilut. by incorporating action (asiyah) into the prayers, this level can ascend as well .translated and adapted from sha far hamitzvot and ta famei hamitzvot 11 pri eitz chaim, keriat shema 1, based on zohar 3:120b. 425 parashat vayikra [fourth installment] in this parashah, we are told about the four genres of

turn make him give up! thus, before he even begins to pray, he should separate himself from this negativity, this leftover ash that will result from his ardent, fiery service of g-d. therefore we read this passage of the bible before morning prayers, in order that it be as if we performed this rite in the temple. we are thus protected, with g-d fs help, from any negative side effects of ecstatic meditation and prayer .translated and adapted from sha far hamitzvot and sha far ruach hakodesh 439 parashat shemini the latter half of this week fs torah portion contains the basic laws of kashrut, detailing which animals may and may not be eaten. kosher animals include domesticated animals (cattle, sheep, and goats, seven species of wild beasts, four types of locusts, plus various species of fow

is numerically derived, as we have said. in this way, he has sweetened them by associating them with the name havayah. the way to prevent anger is thus to ensure that one fs power of judgement is always mitigated by mercy. the third blessing of the amidah is called kedushat hashem( gthe holiness of g-d fs name, for this is its subject. in the first blessing of the amidah, he has also through his meditation sweetened the source of these two powers of judgement, that is, the name ekyeh, from which anger also is derived when it is spelled out with the letter hei, as we have mentioned. this name is sweetened by the name havayah spelled out to 15 numbers 12:3. 16 exodus 16:7,8. 17 2 samuel 6:22. the arizal on parashat pinchas 639 equal 72. thus, all three aspects of anger have been rectified:

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

nd the golden dawn is a valid curriculum for personal work even for those associated with other than golden dawn groups or systems of magical study. one of the great messages of the new age is that of eclecticism- if it works, use it! there are many other valuable and valid resources for our evolution, and in this time of "quickening, all are pertinent. but it is a personal and regular program of meditation that brings order to what otherwise might prove chaotic. such a program, combined with the simple magical exercises of "the middle pillar" and "banishing ritual of the pentagram, and the keeping of a journal will initiate your own journey to the light! i want to give special appreciation to the writers who have added important materials to this new edition, but i also want to give perso

contains a spark of the divine. the key theme in both the neophyte grade and the ritual of adeptus minor is that of being brought to the light. this light is also referred to as l.v.x. in the introduction to volumes 111 and iv of the golden dawn, regardie's excellent analysis of the keyword (i.n.r.i) and subsequent gematric correspondences and conclusions will bear fruit from continued study and meditation regarding this light. but a true "secret" of the entire system is that this light is not a metaphysical or philosophically speculative construct meaning grace, spirituality, or healing (although the light does bring all of these) but is an actual force which although independent of egoic man can be generated by man through the use of his consciousness to bring about change at will! alth

duced very few initiates or spirituallyminded men and women, saints or adepts of any outstanding merit. the efficacy of an initiation ceremony depends almost exclusively on the initiator. what is it that bestows the power of successful initiation? this power comes from either having had it awakened interiorly at the hands of some other competent initiator, or that a very great deal of magical and meditation work has successfully been performed. it is hardly necessary at this juncture to labour at a description of these exercises and technical processes of development which were undertaken by candidates and would-be initiators. these have been delineated at length elsewhere, both in my tree of life, and in an incomparably fine form in the golden dawn <35> documents resented herein. but it i

t is rmrified. the seed of the spirit is at last found" the entire object of all magichl and alch'emkal processes is the purification of the natural man, and by working upon his nature to extract the pure gold of spiritual attainment. this is initiation. these golden dawn rituals and ceremonies of initiation are worthy of a great deal of study and attention. it is my sincere and fervent hope that meditation and a close examination will be made of the text. now, if we examine these texts carefully, we shall find that we can epitomise in a single word the entire teaching and ideal of those rituals. if one idea more than any other is persistently stressed from the beginning that idea is in the word light. from the candidate's first reception in the hall of the neophytes when the hierophant ad

ad, and the divine spirit is brought down into manhood, a new heaven and a new earth make their appearance, and familiar objects take on a divine radiance as though illumined by an inter <39> nal spiritual light. and this is what, in part at any rate, was meant by the old alchemists, for the finding of the philosopher's stone converts all base metals into the purest gold. in his book centuries of meditation, thomas traherne gives an interesting description of the rapture of the inner personality, its reaction to the world, when it is freed by the mystical experience from all entanglements. he says "the corn was orient and immortal wheat, which never should be reaped, nor was ever sown. i thought it had stood from everlasting to everlasting. the dust and the stones of the street were as pre

REGARDIE TALISMANS

n dawn system of magick is not a book but is a living growing, self-redifying organism that will endure unto the end for in the end there is naught to endure. april, 1986 sam webster albuquerque, new mex. chapter one origin of talismans a talisman is any object, sacred or profane, with or without appropriate inscriptions or symbols, uncharged or consecrated by means of appropriate ritual magic or meditation. amongst other things it exerts an autosuggestive effect on the wearer. it is made to serve a specific end, to bring good fortune in some area of life, or to achieve some specifically named goal. an amulet is in effect no different, save that as a charm it is supposed to be worn for protection against disease, sickness, illfortune, or witchcraft. for the purpose of this manual, the word

ally satisfying as well. here is a tentative design that could be taken as basic or suggestive: this incorporates most of the important symbols pertaining to saturn, in its higher spiritual aspects. the concentrated effort to draw or paint this talisman would in itself go far towards correcting the flightiness and the scattering of mental energies which seems so often to accompany the airy signs. meditation on the almost infinite meanings of these saturn symbols should also help to implant in the depths of the psyche the spiritual essence required. some form of ritual consecration should be attempted, after which the talisman, wrapped in an indigo silk pocket, should be carried on the person all the time. the student should also seriously consider the advisability of making a talisman for

n direction. it is the formula of the neophyte ceremony of the g.d. it should be employed in the consecration of the actual weapons used by the magician, and may also be used as the first formula of initiation. there are at least two distinct approaches relative to this matter of consecrating or charging the talisman with a specific type of energy. the first method is predicated upon a species of meditation, the second is a ceremonial magical consecration. we will consider each briefly in turn. it would be infinitely useful if the student of this manual were familiar with an earlier work of mine based on some elementary golden dawn formulae. it is called the art of true healing, and describes a process based on the qabalistic tree of life called the middle pillar, which can readily be adap

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

foliage becomes either the bone and itsmarrow, the pulpy brain or the solid ivory.the silvery-toned bell without strikes three: the chemist stops suddenly. all the chemists rise,extend their arms, each thus forming a cross, and then placing their arms across their breasts, andbowing slowly and silently retire.conductor of n.:the three strokes of the bell you heard but now, gave notice for silent meditation preparatory forevening prayer: these chemists have retired to the chapel.frater theoricus, you doubtless question the nature of this apartment and why this scene. you wereinformed in the grade of zelator, of three rock-built halls in juxtaposition, they were the mainlaboratory, the apartment for refreshment and rest, and the secret or sacred hall, sometimes termedthe chapel, seclusive u

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

onfidence. its oracles are always rigorously true, at least in a certain sense, and even when it predicts nothing it reveals secret things and gives the most wise counsel to its querents. alliette, who, in the last century, from a hairdresser became a kabalist, and kabalistically called himself etteilla, reading his name backwards after the manner of hebrew, alliette, i say, after thirty years of meditation over the tarot, was on the threshold of discovering everything that is concealed in this extraordinary work; but he ended only by misplacing the keys, through want of their proper understanding, and inverted the order and character of the figures, though without entirely destroying their analogies, so great are the sympathy and correspondence which exist between them. the writings of et

ROBERT KIRK WALKER BETWEEN WORLDS

whereas many of the magical ballads consist of action, or action combined with visionary sequences, the traditional variants of thomas the rhymer are constructed from a series of interrelated visions, which are part of one united vision and initiation sequence. as this is one of the major keys to the underworld journey, it is worthy of careful examination and explanation, and will repay continued meditation and application. a long and complex romance text exists, in which many of the specific elements of garden, fruit, otherworld and related symbols are amplified in a conventional manner, but we will deal only with variants found in an oral tradition. the plot moves through seven specific stages: 1. the vision of the queen of elfland; 2. the journey through the underworld; 3. the vision of

created nature. this experience or mode lasts forty days and nights for thomas, and they emerge on the other side and ride further, until they come to 'a garden tree. any reasonably competent meditator will be able appendix 4: thomas rhymer 147 to confirm the sound of the roaring sea for his or herself as this is a definite and commonly experienced inner sound that arises during certain stages of meditation. deeper aspects of the sea and the blood are reached through the underworld journey, and are not usually accessible by regular or popularized meditation methods. the vision of the tree (verses 8-9) thomas and the queen of elfland now arrive at the second tree. they have passed beneath, waded the river of blood, heard the roaring of the sea, and then have ridden further on to the apple o

RUBY TABLET OF SET

ls 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 repetition of the symbol. each reference brings forth a constellation of meaning, with o

t the thought-form is subject to rational review and empirical use, just as the object seen with the eye is subject to other tests of existence. compare the prerequisites demanded of students by pythagoras and plato, and those of mystics hostile to intellect. music theory, geometry and astronomy are hardly needed for the abandonment of reason! we never find such things required by shamans, gurus, meditation instructors, priests, or other teachers of the right-hand path. on this basis alone, we ought to reject the identification of platonic noesis with mysticism. moreover, these prerequisites share a common feature: each has evolved notation and formalism. an artificial language. that is not mere jargon, but is distinct from natural language in its structure and use. noetic insight results

. only performing this union and giving up his individuality, he voluntarily enters into dissolution which in the mystic wording is called mystic death. it is evident that true initiation knows neither a mystic nor a magic path. there is only one initiation linking both conceptions, in opposition to most of the mystic and spiritual schools which are dealing with the very highest problems, through meditation or other spiritual ways, without having gone through the first steps at first. this would be similar to somebody starting with the university studies, without going through the elementary classes first. the results of such a one-sided training, in some cases, are disastrous, sometimes even drastic, according to the individual talents. the error is generally to be found in the fact that

l of the following referred to as satanism. church of satan. ordo templi orientis. temple of set. demonology. witchcraft. occult. paganism. santeria. voodoo. rosicrucians. freemasonry. knights templar. stoner gangs. heavy metal music. rock music. kkk. nazis. skinheads. scientology. unification church. the way. hare krishna. rajneesh. religious cults. new age. astrology. channeling. transcendental meditation. holistic medicine. buddhism. hinduism. mormonism. islam. orthodox church. roman catholicism at law enforcement training conferences, it is witchcraft, santeria, paganism, and the occult that are most often referred to as forms of satanism. it may be a matter of definition, but these things are not necessarily the same as traditional satanism. the worship of lunar goddesses and nature a

shall ye find them. ye shall see them at rule, at victorious armies, at all the joy; and there shall be in them a joy a million times greater than this. beware lest any force another, king against king! love one another with burning hearts; on the low men trample in the fierce lust of your pride, in the day of your wrath. strengthening of self-awareness is not to be achieved through isolation and meditation, as in the hindu and buddhist systems, but through exposure and expression of the self. those with the most highly-developed sense of self-awareness are also those who are seen to attain success in their endeavors; it is a sign that they have correctly identified and actualized their true will. such a person will continue to achieve success, unless he should clash with another whose tru

SAPPHIRE TABLE OF SET MAIN

presses his true self. the magister templi is preeminently the master of mysticism, that is, his understanding is entirely free from internal contradiction or external obscurity; his work is to comprehend the existing universe in accordance with his own mind" when discussing the grade below (8=[3, that of adeptus exemptus (7=[4, crowley states "he will have attained all but the supreme summits of meditation, and should be already prepared to perceive that the only possible course for him is to devote himself utterly to helping his fellow creatures. to attain the grade of magister templi, he must perform two tasks; the emancipation from thought by putting each idea against its opposite, and refusing to prefer either; and the consecration of himself as a pure vehicle for the influence of the

SAPPHIRE TABLET OF SET

presses his true self. the magister templi is preeminently the master of mysticism, that is, his understanding is entirely free from internal contradiction or external obscurity; his work is to comprehend the existing universe in accordance with his own mind" when discussing the grade below (8=[3, that of adeptus exemptus (7=[4, crowley states "he will have attained all but the supreme summits of meditation, and should be already prepared to perceive that the only possible course for him is to devote himself utterly to helping his fellow creatures. to attain the grade of magister templi, he must perform two tasks; the emancipation from thought by putting each idea against its opposite, and refusing to prefer either; and the consecration of himself as a pure vehicle for the influence of the

SATANIC RITUALS

the first messes noirs would institute reversals of existing liturgy, thus reinforcing the original blasphemy of heretical thought. modern satanism realizes man's need for an "other side" and has realistically accepted that polarity-at least within the confines of a ritual chamber. thus a satanic chamber can serve -depending upon the degree of embellishment and the extent of the acts within-as a meditation chamber for the entertainment of unspoken thoughts, or a veritable palace of perversity. ceremonies such as the german wahsinn der logisch actually weld the concepts of satanism and the manifestations of insanity into a total assumption of the role of needed social adversary. this phenomenon has been eloquently defined by* inaccurate assumption; the traditional messe noir employs a paro

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

article in the society's journal 'dark lily' entitled 'sex and the occult (dark lily 10) refers to the practical use of sex in the context of accessing the participants' subconscious mind. the author of this article goes on to say that by performing a sexual ritual the participants are able to access their own subconscious mind far quicker than is possible in other circumstances such as prolonged meditation. such methods of sexual magic, when performed under a ritualistic setting provide the participants with a focus for the conscious mind, which then enables the more advanced of the two participants to raise the level of contact to the psychological rather than the purely physical. under such methods 'the work of many weeks can be compressed into days or hours'(14) the transference from t

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

sociation; and the new england educational media association. fatima al-hayani, professor of religious studies, university of toledo, toledo, ohio. madan kaura, bharatyia temple, ford interfaith network, dearborn, michigan. ann marie laprise, huron school district, monroe, michigan. ann w. moore, librarian, schenectady county public library, schenectady, new york. chuen pangcham, midwest buddhist meditation center (buddha vihara temple, warren, michigan. gene schramm, retired professor of semitic languages and near eastern studies, university of michigan, ann arbor, michigan. cheryl youse, media specialist, hatherly elementary school, plymouth, michigan. comments and suggestions we welcome your comments on world religions: almanac and suggestions for other topics in history to consider. pl

ra 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 matters. menorah: a seven-branched candelabrum; at hanukkah, a ninebranched candelabrum is used. messiah: the expected deliverer and king of the jews, foretold by the prophets of the old testament; used by christians to refer to jesus christ. metaphysical: having to do with the philosophical study of the nature of reality and existence. metaphysics: the br

ad a life of renunciation and contemplation. norito: prayers to the kami. xxiv world religions: almanac words to know offering of eightfold puja: an important jain temple ritual in which the worshipper makes eight offerings to the tirthankara. olo du` mare: the name of the supreme god in santer a. om: often spelled aum; the sacred syllable and symbol of jainism (and hinduism, used for purposes of meditation. oral torah: interpretations of the torah and ways to apply their laws. orders: religious communities. original sin: the sin that fell upon humankind when adam and eve ate of the forbidden fruit in the garden of eden; this act, in turn, led to the separation of humans from god. orishas: name given to the lesser gods of santer a. orthodox: the name of one of the sects of judaism, general

the attainment of nirvana, a state free of wrong desires. sacred places, objects, and rituals are basic to both religions. pilgrimages to rome or to jerusalem are common for christians, as are such trips to the buddha s birthplace in lumbini, nepal, or to other sites in india for devout buddhists. sacred objects include the bread and wine of the christian communion and the prayer wheel, a form of meditation for buddhists, especially in tibetan buddhism. christianity and buddhism also share the concepts of a body of sacred scripture, rituals, and forms of meditation that separate believers from nonbelievers. the primary ritual for christians is communion, the symbolic meal that reenacts jesus s last supper on earth, while for buddhists meditation is a major form of prayer. sacred writings i

o great was siddhartha s sadness and feeling of emptiness that he decided to leave his family and wealth behind and search for enlightenment, or understanding the true nature of life and how to end its suffering. for the next six years siddhartha sought out the teachings of the brahmans, the priesthood of hinduism. he began to live the life of a monk, sleeping on the ground at night. he practiced meditation (seeking spiritual truth inside oneself through quiet and stillness) and fasted, going without food for long periods of time. none of this, however, helped him escape his sorrow. finally, he decided that this extreme self-denial and discomfort might not be the way to enlightenment just as his earlier life of luxury had not been. he instead developed the middle way, 88 world religions: a

SPENSER THE CULT OF THE ALL SEEING EYE 1960

is founded on pre-christian, pagan models that appear not to be in conflict with reputable faiths. this offspring of the ancient idolatrous mystery cults has existed in america for centuries, but its leaders have never dared to admit that they hope to replace christianity with the cult. however, in recent years, they have dared to establish small, public temples in the united states: namely, the meditation rooms in the united nations and at wainwright house, rye, new york, and the prayer room in the u.s. capitol. their great temple of understanding is soon to be erected in washington, d.c. the strange, fascinating history of the great seal of the united slates was included in this study because the symbolism of the three rooms and the temple is centered around the all-seeing eye which app

from public scrutiny and investigation. nevertheless, this study cuts to the very heart of the meaning of that doctrine and the symbolism employed by the cult. it uncovers the trail of the serpent. it arms christians with the knowledge they must have if they are to detect and destroy this insidious menace which threatens the very foundation of christian civilization. 5- part i the united nations meditation room the meditation room is 30 feet long, 18 wide at the entrance (which faces north north-east, and 9 wide at the other end. it is therefore wedgeshaped. its only entrance is through two tinted glass-paned doors outside of which stands a u.n. guard. inside the room is another guard. once through the doors, the visitor finds himself in a darkened corridor which leads to the left. the sh

m converge" in the new yorker story cited earlier (see sources, beskow was quoted as saying "my fresco contained no intentional symbols, though i've heard people say that the black-and-pale-blue circle in the upper middle section of the panel stands for the cosmos. all that i seriously sought to do was to open up the wall, in order to let the eye travel farther, and to open up the mind, provoking meditation but not directing it (all emphasis supplied- 8- the mystic, p. d. ouspensky, has written4 that in "real art nothing is accidental. it is mathematics. everything in it can be calculated, everything can be known beforehand. the artist knows and understands what he wants to convey and his work cannot produce one impression on one man and another impression on another, presuming, of course

ittedly reflects the dimensions of the room and the chunk of iron ore. this involves mathematics. he said of his mural "you can make what you wish of it" yet he admittedly sought to create a specific subjective effect in the mind of the spectator. consequently, mr. beskow's remarks create confusion rather than understanding. the room of stillness' the leaflet made available to those who visit the meditation room was written under the direction of dag hammarskjold. its description of the room is deliberately couched in abstruse language. it contains terms which have meaning to the esoterically inclined but not to the uninitiated. these terms will be explained in later sections of this study. the leaflet reads "we all have within us a center of stillness surrounded by silence. people of many

s deliberately couched in abstruse language. it contains terms which have meaning to the esoterically inclined but not to the uninitiated. these terms will be explained in later sections of this study. the leaflet reads "we all have within us a center of stillness surrounded by silence. people of many faiths will meet here, and for that reason none of the symbols to which we are accustomed in our meditation could be used "however, there are simple things which speak to us all with the same language. we have sought for such things and we believe that we have found them in the shaft of light striking the shimmering surface of solid rock "so, in the middle of the room we see a symbol of how, daily, the light of the skies gives life to the earth on which we stand, a symbol to many of us of how

SYMBOLISM

ls 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 repetition of the symbol. each reference brings forth a constellation of meaning, with o

TECHNICIANS GUIDE TO THE LEFT HAND PATH

ft hand path, and right hand path diverge. so what of these scientifically conducted experiments with mystics, and yogis that i have previously mentioned? physiologically speaking, what occurs when a yogi or mystic enters into various brain wave states through meditiation, ritualism and so forth are the exact same physiological states that an antinomian lhp character will enter when they practice meditation or ritual. this is important to realize, for it allows us to very precisely define where we actually dodiverge and make that turn squarely into lhp territory. the right hand path mystic will align themselves with the energies they sense within their environment. they will, in fact seek to become one or in unison with those forces. note the concept of unity, and oneness with natural forc

dressing for the ritual. this level of compression is vital to the efficacy of the ritual itself for it is here that the declaration is discussed for the last time, and it is here that all participants begin to focus and contemplate upon the purpose beforehand. ambient relaxing music should be played, and sound generators with wind, or ocean noise should be used. lighting should be low- not dark, meditation techiques, deep breathing, stretching exercises all play a part in this level of compression. properly understood, compression is a compaction of all the preparatory gestures relative to the rite, and is a gentle sliding of everday awareness and distraction into a psychological state of physical relaxation and mental intensification that focuses itself upon the declaration of the rite

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

. message "we are watching" the riddle of the great seal of the united states 271 reason (la raison, an engraving by darcis in the national museum, paris, france, was said to capture the spirit of the bloody, illuminatiinspired french revolution. what we see is symbolism of the unholy trinity of lucifer- father (lion, mother (goddess, and son (allseeing eye. art illustration from the book, active meditation, by robert leichtman, m.d. and carl japikse (ariel press. the hermetic monk holds the solar disk with cross and all-seeing eye. 272 codex magica this bizarre advertisement for cable-tv's the learning channel. the tattoos on this man are real. the all-seeing eye is in what hindus call the "ajna center" in the midpoint of the forehead just above the eyebrows. the riddle of the great seal

and proudly displays egyptian idols (the sphinx, etc) in and around its lodge facilities and at its international headquarters, the house of the temple in washington, d.c. moreover, in the ritual ceremonies of the higher masonic degrees, the hindu pantheon of deities is honored as the true "holy trinity."1 in the hindu religion, the whole universe is said to be centered in the heart. the yogi, in meditation, is claimed to be listening to the heartbeat of the universe, which is the great god shiva's beating 308 codex magica heart. this expresses the basic oriental idea that divinity lies in the heart of every person, but needs to be "realized" or awakened. devotion to the secret chiefs within the illuminati structure, the initiate is taught in no uncertain terms that he must devote his whol

ing prince to be rulers of all four corners of the globe (from the back cover of scottish rite journal, october 1998) black magic, masonic witchcraft, and triangle powers 375 eastern religions believe that the use of the sri yantra produces unparalleled spiritual power by evoking (inviting) help from the unseen spirit world. commonly employed in sexual tantra rituals, the design of the sri yantra meditation device begins with the four "t"s (tau) which, interestingly, is the same as the design of the mason's 3 2 n d degree jewel. from this base, the sri yantra is drawn from nine (666=6+6+6=18=1 +8=9) triangles, four pointed downward and five pointed upward, forming 42 (6x7) triangular fragments around a central triangle. occultists teach there is no other set of triangles which interlock wi

bolizing death and resurrection. not coincidentally, the washington monument, in our nation's capital, is exactly sss feet high. it was designed by masonic overlords and architecturally is an obelisk, worshipped in egypt as osiris' penis (baal's shaft. black magic, masonic witchcraft, and triangle powers 377 the occult spiritual nature of the mission of the united nations (un) is seen in the un's meditation room, inside the un headquarters in new york city. the austere meditation room has a rough, black granite ashlar altar (masonic origins) and a mural with various occult symbols, including the serpent, triangle, crescent moon, and square. the room itself is designed as a pyramid without a capstone lying down on its side. the un even has a chaplain of sorts; sri chinmoy, a hindu guru who

ers in new york city. the austere meditation room has a rough, black granite ashlar altar (masonic origins) and a mural with various occult symbols, including the serpent, triangle, crescent moon, and square. the room itself is designed as a pyramid without a capstone lying down on its side. the un even has a chaplain of sorts; sri chinmoy, a hindu guru who leads chants and meditations inside the meditation room. evidently, the illuminati were not keen on separating church and state when they founded their world body, the united nations. 378 codex magica when captured american aviator, navy lt. robert o. goodman, jr, 27, was released by syrian authorities into the hands of self-appointed diplomat jesse jackson, the aviator was given this souvenir t-shirt from his hometown of akron, ohio. t

THE BOOK OF PLEASURE

on. therefore remove desire in any form by the "neither-neither" remove the illusion that there is spirit and not-spirit (this idea has never given beneficial results. remove all conceptions by the same means. so long as the notion remains that there is "compulsory bondage" in this world or even in dreams there is such bondage. remove the conception of freedom and bondage in any world or state by meditation on freedom in freedom by the "neither-neither" for this we know- vampirism is quite well proven enough- even by the strong presumption that whenever blood-sucking is done, it is done by vampire bats apart from the probability of it being done by a divine or human agency! therefore kiaize desire by the "neither-neither" the most excellent formula far beyond contentment- the all-embracing

s unmodified state. the belief no longer subject to conception by conceiving "self" as such by loving. at other times, it14 creates a centre, becomes its environment, identified with its ramifications, conception created, subjection to law and the insatiable desire for unity, inasmuch as the duality is unity. servitude to law is the hatred of heaven. self-love only is the eternal all pleasing, by meditation on this effulgent self which is mystic joyousness. at that time of bliss, he is punctual to his imagination, in that day what happiness is his! a lusty innocent, beyond sin, without hurt! balanced by an emotion, a refraction of his ecstasy is all that he is conscious of as external.15 his vacuity causes double refraction "he" the self-effulgent lightens in the ego. beyond law and the gu

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

ned way. i have yet to meet anyone who can balance and spin a pencil with their mind, walk on water (without it being frozen first) or fly through the air (without the use of an aircraft. these are the dreams of the young and the science of the hollywood special effects artist. it is said that there are those in the far east who have mastered some of these feats. they ve spent their whole life in meditation to achieve this. so if you are ready to give up, fast food, cable television, the internet, and indoor plumbing. go book a flight to india, seek a guru, and we ll see you in 80 years. if, on the other hand, you are not yet willing to give up your standard of living, the reality of magick is that it can not alter or break the physical laws of nature. in fact, magick is just the employmen

d i t a t i o n 1 5 page 11 grimoire of eclectic magick) the art of magick theory( theurgy, is the mystical, and spiritual use of magick. in the craft, the four witches, gather on the beach to summon the spirit of monon. which, is an example of magical theurgy in the form of an invocation. invocation, or invoking a spirit is the act of calling a deity, into one s self. other forms of theurgy, are meditation, the practice of the vision quest, various path workings, the ritual of calling down the moon, and works leading to the knowledge and conversation of your holy guardian angel. theurgy thaumaturgy is the form of magick, most commonly portrayed in movies and on television. it is that body of works which deal with the achievement of physical or social goals. in the craft, we saw examples o

you breath out. complimentary colors work the best. red: cyan green: magenta blue: yellow white: black h the tatwas these are: a black oval; a blue disk; a silver cresent; a yellow square; a red triangle. h motion start with simple objects, like a spinning wheel, a swinging pendulum, or a bouncing ball. avoid using living objects! again, record the results in your journal. to think, is to create! meditation comes in three basic flavors passive, active, and chant. passive, is the form most people think about when they hear the word meditation. this is the art of sitting with your mind stilled. you begin by establishing your patterned breathing 4-2-4-2. next you relax your body (see active meditation below, and then slowly silence all of the voices within your head until you can hear a kind

is the form most people think about when they hear the word meditation. this is the art of sitting with your mind stilled. you begin by establishing your patterned breathing 4-2-4-2. next you relax your body (see active meditation below, and then slowly silence all of the voices within your head until you can hear a kind of silence. at this point you begin to observe your body, and mind. passive meditation is used when you seek inner knowledge, when you do scrying, and when you channel a deity. record the results in your work journal. active meditation the use of meditation with a pre-established script, or goal. 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 th

al. active meditation the use of meditation with a pre-established script, or goal. 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 up

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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 6 afterlife mysteries whena son of the buddha fulfills his course, in the world to come, he becomes buddha. dharma is the path to the goal of nirvana, which in buddhist teachings can represent the final extinction of the desire to exist, or can also suggest a high level of mystical experience achieved through deep meditation or trance. it never means the complete annihilation of the self, only the squelching of the wish to be reborn. most often, nirvana is meant to indicate a transformed state of human consciousness which achieves a reality independent of the material world. once the desire to continue existence in a material flesh form has been extinguished, and when a son of the buddha fulfills his course

he akashic records, eternal accountings of individual human life patterns which have been somehow impressed on the celestial ether or astral light that fills all of space. these records are said to detail each lifetime and are perpetuated like vast computer-like memory banks in the collective unconscious. certain psychic sensitives claim to enter altered states of consciousness, such as trance or meditation, and thereby achieve the ability to read the past lives of individuals who seek such knowledge. when these seers return to the mundane world, they may recount these memories in such a way as to aid men and women to avoid certain errors in their present life experience which were committed in earlier lifetimes. according to many readers of the akashic records, they possess an accounting

make himself more familiar with their philosophy. in 1902, he became the general secretary of the german section of the society, but he began to feel uncomfortable with what he perceived to be their lack of enthusiasm about the place of jesus and christ consciousness in the overall scheme of spiritual evolution. although he accepted most of their teachings on reincarnation and highly approved of meditation, he came to believe that helena petrovna blavatsky (1831 1891) and other high-ranking theosophists were distorting many of the eastern doctrines that they claimed to espouse. in 1913, steiner made a formal break with the theosophical society and set about forming his own group, which he declared would be about the utilization of human wisdom (anthro man; sophy wisdom) to achieve contact

ething in each human that did not arise from the blending of two physical seeds. something ineffable and indescribable somehow flowed into the process of germination of the seed of the spirit beings within, something that could be accessed by human consciousness and directed by the christ principle. steiner emphasized that the path to such contact might best be attained by a proper application of meditation. when human consciousness had been raised to the spiritual level, where it can experience the eternal element that is limited by neither birth nor death, then it can comprehend its own eternality and its ability to be born again in subsequent life existences. steiner taught that the process of spiritual evolution enabled those who died in one period of history to be reborn in other epoc

rom birth to death, every man is weaving, thread by thread, around himself, as a spider does his cobweb. karma creates nothing, nor does it design. it is man who plants and creates causes, and karmic law adjusts the effects, which adjustment is not an act but universal harmony. karma has never sought to destroy intellectual and individual liberty. on the contrary, he who unveils through study and meditation its intricate paths, and throws light on those dark ways is working for the good of his fellow men. m delving deeper blavatsky, h. p. collected writings. 16 vols. wheaton, ill: theosophical publishing house, 1950 85. spence, lewis. an encyclopedia of occultism. new hyde park, n.y: university books, 1960. experiential quests into past lives some speculate that the phenomenon of past live

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elieve the greatest adventure is available to those who wish to explore the mysteries of the mind the miracle of consciousness, the enigma of dreams, and the mind beyond the physical bodies. 115 chapter exploration dreams creative and lucid dreaming nightmares sleep paralysis symbology of dreams the mechanics of memory false memories phobias altered states of consciousness hallucinations hypnosis meditation psychedelics the mind-expanding drugs relaxation extrasensory perception: the sixth sense esp researchers clairvoyance out-of-body experience (obe) precognition psychokinesis telepathy introduction perhaps the greatest mystery of the human mind is how the brain gives rise to consciousness. a three-pound mass of spongy tissue somehow makes humans conscious of what they see, hear, touch

personal relationships; c) the symbolic level, which is often characterized by vivid visual imagery of mythical, religious, and historical symbols; d) the integrative level, in which the individual undergoes an intense religious illumination, experiences a dissolution of self, and is confronted by god or some divine being. each of these four levels might be induced by psychedelic drugs, hypnosis, meditation, prayer, or free association during psychoanalysis. through the ages, many of humankind s major material and spiritual breakthroughs may have come from these virtually unmapped, uncharted regions of the mind. there are many reasons why the great majority of scientific researchers remain doubtful about the validity of altered states of consciousness, such as the misuse of hypnosis by ama

d u n e x p l a i n e d 148 mysteries of the mind egyptian soothsayers and medical practitioners used hypnotic procedures over 3,000 years ago. schacter, daniel l. searching for memory the brain, the mind, and the past. new york: basic books, 1996. spanos, nicholas p. multiple personalities and false memories: a sociocognitive perspective.washington, d.c: american psychological association, 1996. meditation meditation is generally defined as the act of extended thought or contemplation/reflection and is most often associated as being spiritual or devotional in nature. interest in eastern religions from the 1960s through the 1980s brought about a vast amount of scientific research regarding the benefits of meditation, which as a result has broadened its definition into two main categories:

tual or devotional in nature. interest in eastern religions from the 1960s through the 1980s brought about a vast amount of scientific research regarding the benefits of meditation, which as a result has broadened its definition into two main categories: mystical and secular. either type can include any of a variety of disciplines of mind and body, and although the techniques and desired goals of meditation are varied, the results are quite similar and include: achieving a higher state of consciousness, psychic powers, self-discovery, self-improvement, stress reduction, reduced anxiety, spiritual growth, better health, creativity, increased intelligence, and union with the creator or god. meditation itself doesn t directly provide or guarantee these benefits but somehow is believed to faci

ess reduction, reduced anxiety, spiritual growth, better health, creativity, increased intelligence, and union with the creator or god. meditation itself doesn t directly provide or guarantee these benefits but somehow is believed to facilitate their cultivation. many have said there are only two ways to obtain a mystical state or altered state of consciousness and that is either through drugs or meditation. hoping to achieve that altered state, there are those who take up meditation as the safe means to the more spectacular psychic experiences of visions, voices, out-ofbody experiences, and traveling to an astral realm and to have the mystical high without inducing chemicals. throughout time, mystics, saints, and gurus have reported these expansive occurrences as commonplace amongst dedic

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

niverse into being and how control of these sounds or letters would grant great magical powers over the material substance of the world. maaseh merkavah (hebrew for gwork of the chariot h) attempted to utilize the mystical practices of heavenly ascent achieved by ezekial in his vision of the fiery chariot and the throne of glory in heaven. after a period of intense preparation, including fasting, meditation, chanting, and the recitation of certain letter combinations and the names of angels, the adept of maaseh merkavah sought to attain a vision of the divine throne of god and to become transformed from human to angel. combined with the maaseh merkavah and the maaseh bereshit to form the bible of the kabbalists was the zohar (hebrew for gsplendor h, which was ascribed to the followers of s

ings to those seekers in the new age lay to a great extent in the understanding that god fs essence may emanate through various realms of existence and that each human may draw from that supreme power to help bring the act of creation to its final perfect state. many kabbalistic groups sprang up around the country utilizing the ancient teachings to assist their members to achieve deeper states of meditation, to accomplish healings of 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 142 prophecy and divination engraving from kabbala dnudata seu dotrina hebraeorum transcendentalis et metaphysica atove theologica by christian knorr von rosenroth, 1677 (fortean picture library) 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

[online] http//www.nationalreview.com/script/ printpage.asp?ref fdreher/ dreher041102.asp. unterman, alan. dictionary of jewish lore and legend. london: thames and hudson, 1991. will the red heifer bring about armageddon? themselves and others, and to reach higher levels of mystical insight. m delving deeper berg, yehuda. the power of kabbalah. san diego, calif: jodere group, 2002. kaplan, aryeh. meditation and kabbalah. new york: weiser, 1989. scholem, gershom. kabbalah. new york: penguin group, 1978. spence, lewis. encyclopedia of occultism. new hyde park, n.y: university books, 1960. unterman, alan. dictionary of jewish lore and legend. new york: thams and hudson, 1991. necromancy necromancy involves the evocation of spirits of deceased individuals for the purpose of divination. some ma

e that a powerful crystal energy source ultimately destroyed atlantis. the popular twentieth century mystic edgar cayce (1877.1945) told his followers about his visions of the great crystals that powered atlantis, and he referred to the healing capacities of crystals. cayce taught that crystals possessed an energy within themselves that could be transmitted to people and be of great assistance in meditation, healing, and the achievement of higher levels of consciousness. in 1976, medium/channel frank alper founded the arizona metaphysical center in phoenix and began channeling spirit messages that outlined methods of crystal therapy. in exploring atlantis (1982, three volumes of spirit directives on the powers of crystals, alper outlined techniques that were followed with careful attention

g. the second element of the hajj is the run seven times between two small hills, al-safwa and al-marwa, which are enclosed and connected with a walkway immediately adjoining the mosque courtyard. the third aspect of the pilgrimage involves walking about five miles to the town of mina, then onward to the plain of arafat, 10 miles farther to the east. the time of the journey is spent in prayer and meditation. as the pilgrims walk back toward mina, they stop to throw small stones at three pillars, an act which symbolically recalls the three occasions when abraham threw stones at satan, who was tempting him to disobey 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 258 places of mystery and power large crowd of muslims making their pilgrimage to mecca

THE GOLDEN ESSENCE

epted in the mind, that this life is coming from some mysterious place, outside the world, a place not here nor there, and yet a place which is not apart from the world- a paradoxical and hidden, yet co-existent, real, and eternal third place, which is the resolving seat of all mysteries and the heart of true life. after these moments of silence have passed, following the horn or the bell, or the meditation, the rite leader holds his or her hands over the cup, and says: i saw the master come forth in a great light from the east, and he was the light. i saw time, sorrow, and death pass away. only truth remained. gathered around him were blessed souls of the realized ones, they of the hidden company, the holy grand array. from the master s radiant tongue came words, and he became the words

impart your blessed words, throughout the ages- says the mother: i give fullness and increase always, though my truth is change. the rite leader offers a small portion of bread to each member of the gathering, with the words my truth is change, to which the person responds, fire, come to earth, and then eats. the rite leader eats last, saying: fire, come to earth, before he or she does. the final meditation happens at this point, on the reality of the divine child or ultimate essence returning to its source to sanctify it. the housle bread and wine are then carried to some natural place where they can be returned to the ground itself; if this rite is being done for a deceased person or persons, the remains of the housle are to be left at or upon the graves of said persons, or at their monu

THE HOLY ROSARY OF THE BRETHREN

tern religion, this particular rosary should not be confused with common religious practices by the uninitiated. for those brethren who have a connection to the practice of the rosary through their church or religion, you will find that both practices serve to enhance the other. adepts are encouraged to make the rosary of the r.r.et a.c. a regular practice. several brethren report that doing this meditation daily has provided them the spiritual alchemical fire necessary to enhance all other practices. practical qbl seems to become more effective as well. while the adept is under no obligation to practice the rosary daily, it has been observed by those who do that it acts as an alchemical catalyst, keeping the practitioner, as it were, between the sacred pillars in a greater, more noticeabl

s corruptibility. pink, rose or natural color: to denote the highest forces of tiphareth through which we must attain to receive direction for the divine and the higher genius within the microcosm. the five colors: this helps attract the spiritual force that directs the four elements within (many brethren choose this rosary. directions: the direction of the rosary to be worked while in prayer and meditation is counterclockwise. one must not assume that this is contrary to the vortex of light. it is not a physical vortex, but rather, it is in harmony with the direction of hebrew (right to left. equally, it follows the progression of the pentagrammaton. observe the diagram on the next page: 4 step-by-step instructions: step 1: perform the qabalistic cross. this may be performed in either heb

THE MAGICIAN S KABBALAH

ing has become obscure, forgotten or misunderstood, by establishing a necessary connection between the essence of forms, sounds, simple ideas (such as number) and their spiritual, moral or intellectual equivalents. the network structure of the tree operates as a kind of "akashic record (a term sometimes used to describe an astral library, accessible through altered states of consciousness such as meditation, dreams, and channelling. it has a holographic structure which ensures that any item of discrete information placed on it will immediately become highlighted by the information already in place throughout the tree. in this way, the tree becomes a jigsaw into which pieces have particular, unique positions. although sometimes a piece may be placed, an idea considered, incorrectly, and it

e shopping list placed in the armchair, and a lettuce inside the goldfish bowl) assist the recall of the list. once the basics of the tree have been mastered, new ideas from any source can be assimilated quickly or at least stored in relevant "areas" in the structure. the kabbalistic exercise of "permutations, where letters of a divine name are re-arranged and shuffled in a constant motion during meditation can provide a basis of further exercises where areas of the tree or tarot cards are shuffled to provide vast ranges of new insight. this process has recently been made more accessible to non-meditators by computer programs such as "brainstorm" or "turbothought, which allow the ranking, chaining and shuffling of ideas on a computer screen (f) an instrument for proceeding from the known t

of the material plane. the yetziratic text of hod states that its root is in chesed, and from this, as dion fortune indicates, can be modelled a number of the processes of magic. as chesed is taken to be the sphere of the secret masters, who are taken by many magicians to guide the process of manifestation from higher planes through human adepts, it is to be approached with due consideration. if meditation and contemplation (the stilling or focusing of the thought processes, and ritual or ceremony can be assigned to hod, then through the awareness freed 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

hought processes, and ritual or ceremony can be assigned to hod, then through the awareness freed 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

acts performed by ourselves. the work of netzach undertaken by the initiate serve to continue these themes. as the central core of selfhood is approached, it is increasingly obvious that a grand synthesis needs to take place. thus, the work of netzach involves both the practice of dharana, which seeks to unite the awareness with the object of which it is aware by concentration, contemplation, or meditation, and the practice of bhakti yoga, which is the union with deity through the practice of devotion. as seven, the number of netzach, is often taken to be the number of completion, we can see that as the initiate rises to this sephirah, he completes equally at one level the work of the lower sephiroth. indeed, the golden dawn stated that the advancement through the elemental initiations of

THE MARTINIST OPERATIVE GENERAL RITUAL

l be jesus, the messiah, son of mary, great in this world as well as in the other, and a confidant of god (koran iv.40) 6. and god said to jesus: i shall send death unto thee and shall raise thee to me. thou shalt be separated from the infidels and those who follow thee shall be raised above the infidels, until the day of the judgement (iv.48. modern hinduism, in its order of ramakrishna, knows a meditation on the 'lord jesus' on the same level as those on krishna and shiva6. the buddhists can find in him one of the bodhisattvas, very likely that of avalokitecvara, ie- of mercy. the theosophists on the other hand see there the logos of our solar system, and finally, the kabbalists see there one of the names of the messiah. it is not without reason that the rationalistic, or rather atheisti

c, or rather atheistic magism ignores, no doubt deliberately, the all-powerful name of the repairer, as called by the martinist tradition of the eighteenth century. however, let us not forget that this current gathers in its folds, very often, what could be termed the luciferian elements of occultism- in this light all is easily understood. the pentacle of khunrath (hanau, 1609) 6 see practice of meditation by swami sivananda sarasvati. 7 part 2. general ritual a) preliminaries. l. alimentary regimen: reasonable moderation should be observed during the day of the operation; it will be advantageous to have light meals and to drink pure water only. it is recommended that the operator abstain wholly, if possible, from smoking and drinking excitants such as coffee, etc during the whole day. 2

hould be totally prohibited during the days preceding the operation. the number of days will depend upon the age and temperament; however, the operator should not have any sexual relationship for at least 24 hours prior to the operation. if the operator is a woman, she should never operate during the period of her menstrual "impurity. 3. place for the operation: a room used exclusively for study, meditation and prayer is ideally suited for this purpose. a description of this type of oratory can be found in specialized works on theurgy, practical kabbalah or ceremonial magic. generally, one should operate in a room psychically appropriate, but if such room is not available, then a study or reception room, a dining room or, as the last resort, a studio, will do. the chosen room should be wel

tor meditates for a while and now prays for the dignitaries and masters of the order: deign, o god almighty and eternal, we thy servants implore thee humbly, to 21 direct and guide masters and dignitaries of our order. deign to protect their souls and illumine their minds so that they may always fulfill the duties they accepted, worthily and efficiently. by ieshouah, our lord, amen. after a short meditation, operator prays now for the grand masters of the order living in different parts of the world: we beseech thee, o god almighty, may our grand masters- thy servants- who received the power to govern our houses thanks to thy mercy, enjoy everlasting growth of all virtues and thus worthily adorned, may they elude the numberless vices and attain to thee, o lord of mercy, who art the way, th

o deigned to heal the people of israel wandering in the desert and a prey to the bites of eager serpents, we beseech thee in memory of the faith of thy people in the merits of the brazen serpent, thy divine son, to keep away from thy creatures pestilential diseases which threaten them with cruel death, and to maintain them in health of body and soul. by ieshouah, our lord, amen. after a moment of meditation, operator prays in turn for the fruits of the earth: deign, o almighty and eternal god, thou who hast created all things for the use of the human race- deign, o lord, to spread over the surface of this temporal world the necessary blessings of thy benevolence, that nourished with thy gifts and returning the thanks for them to thee, we may seek with even greater faith the bread of eterna

THE MIDDLE PILLAR

he subject of yoga has already been excellently dealt with by several able and competent writers, requiring therefore but little mention here. such a book as yoga and western psychology by geraldine coster must certainly take its place hstorically as a genuine and first-rate contribution to the progress of analytical psychology. there is also the compilation of the buddhst lodge concentration and meditation, a handbook on that subject of great merit.1 a number of modem psychologists have also examined the subject of yoga and meditation as a whole, and have found much that is sympathetic to and explanatory of their own systems. and furthermore, the mystical systems posit a goal and a general schema whch expand the rather hazy and indeterminate character of a very large part of our psycho-th

d realization whose value we can but dimly grasp through contemplation of religious figures of the past. buddha, jesus, krishna, st. francis, and a host of others are instances of such illuminated men--of individuals who have striven, all in different ways, to know themselves and attain to a realization of their true divine nature. if so we wish, the techruques they employed we may call devotion, meditation, and contemplation. fundamentally however, they are identical in spirit with what we now propose to discuss as magic. in the latter, however, the entire process of attainment has been systematized and developed almost into an exact science, having as its foundation the discovery of godhead. w e th ere may be very few in life who can attain to the full realization of their divine origin

two extremes, the two opposites of the trinity. to the student of the psyche, to the one who the knowledge of his higher self, the counsel given to avoid the opposites. his task is to refrain of extreme actions. in certain schools of magic, where the rites of by adepts who at one time thoroughly they employed, initiation ceremonies depicted higher self and its rebirth by means of a techrucal and meditation. therein, the higher self was always some sacred figure of the major religions-a man always shown as the son of cod. the essence of these systems was to develop the son w be born in you "look with; thou are buddha" these images could possibly have reference to any we know of. but rather i surmise these refer into conscious operation of a spiritual point equilibrated attitude towards lif

me recapitulate. there must be the clear recognition of the conflict. its exact nature must be analyzed and faced, and its presence accepted in all its implications. one must endeavor to bring up into consciousness, so far as the capabilities of the mind permit, all the memories of childhood. in a word, he should attempt to perform a species of what is called in the buddhist system the sammasati meditation. this consists in a cultivation and rigid examination of memory. the idea involved here is not that these recollections in themselves are worth anyt h g, but that raising them up to the surface releases a great deal of tension associated with early experiences. there is often a tying up of nervous energy in childhood experiences, in trivial events which are allowed to be forgotten and t

to make conscious anything at all of the unconscious, but to relieve what is imprisoned, and in so doing it is by no means rare for the repressed material to sink into the depths instead of coming into consciousness. what is decisive in the success of treatment is the removal of resistance" beginning with the actual events of the day upon which the reader determines to commence ths exercise, the meditation should gradually extend its field of vision until ultimately the events and occurrences of the earliest years are brought into the light of day. the techruque is principally one of the training of the mind to think backwards. difficult though at first it may seem, practice leads the student slowly and gradually to facility in the art of remembering. the facts of memory confronted fearle

THE NECRONOMICON SIMON VERSION

f space the abyss absu; nar mattaru ia! io! iao! ia (jah; ea; lord of waters) the five-pointed grey star carven the pentagram the ar, or ub (plough sign; the original pentagram and the sign of the aryan race) vermis mysteriis the serpent erim (the enemy; and the sea as chaos; gothic; orm, or worm, great serpent) this is, of course, by no means a complete list but rather an inspirational sampling. meditation upon the various things mentioned in the mythos will permit the scholar to draw his own conclusions; research upon the etymology of both lovecraft's and crowley's respective literature enables the occultist to discover the ancient names and numbers for much of his own, familiar, material (note: that lovecraft may have head or crowley is hinted at darkly in his short story "the thing on

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

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

athological mystagogues. if such men as krishna, mahomet, st. augustine, moses, orpheus, pythagoras, buddha, plato, jesus, and a host of equal and lesser names, owed their power to self-hypnosis, then indeed self-hypnosis is the key which in this world will unlock the fast closed corridor of its mysteries. crowley strongly attacks this kitchen-knavery: you weary me with proof enough that all this meditation stuff is self-hypnosis. be it so! do you suppose i did not know? still, to be accurate, i fear the symptoms are entirely strange. if i were hard, i fd make it clear that criticism must arrange an explanation different for this particular event. surely, your best work always finds itself sole object of the mind fs in vain you ply the brush, distracted by something you have heard or acted

there, as on its dark foundations does a habitable flowery earth-rind. h .sartor resartus *2. the sword of song, vol. ii, pp. 203-205. this not only carries out the philosophy of fichte, but also that of paracelsus when he said, there is gnothing in heaven or earth which does not exist in man. h in fact this gone pointedness h is the crowning glory of crowleyanity. in the east it is arrived at by meditation, gthe absolute restraint of the mind to the contemplation of a single object, whether gross, fine, or altogether spiritual h* in the west by ceremonial magic *berashith, vol. ii, p. 242. now true magical ceremonial is entirely directed to attain this end, and forms a magnificent gymnasium for those who are not already finished mental athletes. by act, word, and thought, both in quantity

THE ABYSS AND TABAET

anting within the circle of art is merely the self awakening into gnosis and directly ensorcelling the self in belief of the act from which magick occurs. the druj came rushing along, the demon buiti, who is deceiving, unseen death avesta venidad buiti is a daeva which is the manifestation of idolatry and selfdeification, associated with buddha in ancient times. as liber hvhi presents the path of meditation, self-mastery through ahrimanic yoga, buiti is the herald of that path of magick. if one wishes to master elements of such antinomian magick, it is suggested to study the techniques of yoga while concealing the intention of becoming a yatus or a practitioner of the left hand path. while the buddhist seeks to kill consciousness, the daeva buiti seeks to master it, to strengthen and expan

THE HOLY BIBLE KING JAMES VERSION

, who will shew us [any] good? lord, lift thou up the light of thy countenance upon us. 4:7 thou hast put gladness in my heart, more than in the time [that] their corn and their wine increased. 4:8 i will both lay me down in peace, and sleep: for thou, lord, only makest me dwell in safety. psalm 5 to the chief musician upon nehiloth, a psalm of david. 5:1 give ear to my words, o lord, consider my meditation. 5:2 hearken unto the voice of my cry, my king, and my god: for unto thee will i pray. 5:3 my voice shalt thou hear in the morning, o lord; in the morning will i direct [my prayer] unto thee, and will look up. 5:4 for thou [art] not a god that hath pleasure in wickedness: neither shall evil dwell with thee. 5:5 the foolish shall not stand in thy sight: thou hatest all workers of iniquit

:11 moreover by them is thy servant warned [and] in keeping of them [there is] great reward. 19:12 who can understand [his] errors? cleanse thou me from secret [faults. psalms page 318] 19:13 keep back thy servant also from presumptuous [sins] let them not have dominion over me: then shall i be upright, and i shall be innocent from the great transgression. 19:14 let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, o lord, my strength, and my redeemer. psalm 20 to the chief musician, a psalm of david. 20:1 the lord hear thee in the day of trouble; the name of the god of jacob defend thee; 20:2 send thee help from the sanctuary, and strengthen thee out of zion; 20:3 remember all thy offerings, and accept thy burnt sacrifice; selah. 20:4 grant thee according

consider her palaces; that ye may tell [it] to the generation following. 48:14 for this god [is] our god for ever and ever: he will be our guide [even] unto death. psalm 49 to the chief musician, a psalm for the sons of korah. 49:1 hear this, all [ye] people; give ear, all [ye] inhabitants of the world: 49:2 both low and high, rich and poor, together. 49:3 my mouth shall speak of wisdom; and the meditation of my heart [shall be] of understanding. 49:4 i will incline mine ear to a parable: i will open my dark saying upon the harp. 49:5 wherefore should i fear in the days of evil [when] the iniquity of my heels shall compass me about? 49:6 they that trust in their wealth, and boast themselves in the multitude of their riches; 49:7 none [of them] can by any means redeem his brother, nor give

heir dust. 104:30 thou sendest forth thy spirit, they are created: and thou renewest the face of the earth. 104:31 the glory of the lord shall endure for ever: the lord shall rejoice in his works. 104:32 he looketh on the earth, and it trembleth: he toucheth the hills, and they smoke. 104:33 i will sing unto the lord as long as i live: i will sing praise to my god while i have my being. 104:34 my meditation of him shall be sweet: i will be glad in the lord. 104:35 let the sinners be consumed out of the earth, and let the wicked be no more. bless thou the lord, o my soul. praise ye the lord. psalm 105 105:1 o give thanks unto the lord; call upon his name: make known his deeds among the people. 105:2 sing unto him, sing psalms unto him: talk ye of all his wondrous works. 105:3 glory ye in hi

n have perished in mine affliction. 119:93 i will never forget thy precepts: for with them thou hast quickened me. 119:94 i [am] thine, save me; for i have sought thy precepts. 119:95 the wicked have waited for me to destroy me [but] i will consider thy testimonies. 119:96 i have seen an end of all perfection [but] thy commandment [is] exceeding broad. mem. 119:97 o how love i thy law! it [is] my meditation all the day. 119:98 thou through thy commandments hast made me wiser than mine enemies: for they [are] ever with me. 119:99 i have more understanding than all my teachers: for thy testimonies [are] my meditation. 119:100 i understand more than the ancients, because i keep thy precepts. 119:101 i have refrained my feet from every evil way, that i might keep thy word. 119:102 i have not d

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

so beautifully described in the lines of virgil before cited. we here find, though in a more mystic garb, the same one principle of life universally emanated and expanded, and ever partially returning to be again absorbed in the infinite abyss of intellectual being. this reabsorption, which is throughout recommended as the ultimate end of human perfection, can only be obtained by a life of inward meditation and abstract thought, too steady to be interrupted by any worldly incidents, or disturbed by any transitory affections, whether of mind or body. but as such a life is not in the 1 see plate xi [and xxiv] 2 sonnerat, voyage aux indes, t. 1 p. 180. 3 niebuhr, voyages, vol. ii. p. 17. of priapus 49 power of any but a brahman, inferior rewards, consisting of gradual advancements during the

h to see the difference between sensation and perception clearly and fully explained, may be satisfied by reading the essai analytique sur l ame, by mr. bonnet. 3 orph. hymn. 45. 4 mystica vannui iacchi. georg. i, ver. 166. 5 plot. ennead. vi, lib. iv, ch. 16. mosheim, not. y in cudw. syst. intell. ch. v. sect. 20. 100 on the worship the clergy afterwards introduced purgatory, instead of abstract meditation and study; which was the ancient mode of separation by fire, removed into an unknown country, where it was saleable to all such of the inhabitants of this world as had sufficient wealth and credulity. it was the celestial or therial principle of the human mind, which the ancient artists represented under the symbol of the butterfly, which may be considered as one of the most elegant all

TYSON DONALD NEW MILLENNIUM MAGIC

d as homes of the gods. those seeking illumination climbed to the tops of peaks. the dead were buried under raised mounds. all these diverse practices confirm an intuited grasp of the symbolic flow of forces along the sides of the truncated pyramid. though its use has been forgotten, its power has not diminished. the truncated pyramid may still be used for magic today. it is an excellent place of meditation, prayer, and even ritual working. when the magus cannot afford to travel to an existing pyramid (no doubt the common case, the pyramid can be created on the mental circle, and the floor of the ritual chamber imagined as the square apex. alternatively, any high place whose four sides converge can be used, even a modern architectural structure. another use for the octagram is in warding o

the three motions is more common- ly shown in astrology by means of the grand symbol of the double dodecagram of four triangles and three squares, as shown in the illustration on page 141. each triangle indicates one of the elemental divisions, and each square points to one of the divisions of motion. when the magus has gained a solid understand- ing of the elements and motions through study and meditation, he or she will grasp the meaning of each of the zodiac signs; for it is upon this foundation that all descriptions of the signs are built. as an understanding of the planets is based on the threefold division of the circle into whole (o, half( i, and quarter, so is the zodiac based on the sevenfold division of the four elements( a v a 7) and three motions, 0, and v. the double dodecagr

ex finger or the wand, the motion by which they are traced is enough to establish their identity. however, when inscribing the tetragram sigils on talismans or other objects, it is necessary to indicate the point of beginning with a small cross, and the point of ending with a small arrow, in order to show the motion that forms and distinguishes them. the magus will find that it makes an excellent meditation exercise upon tetra- grammaton to mentally trace the sigils of the twelve overt banners on the tetra- gram in succession, at the same time linking them with their corresponding sign of the zodiac by means of their initial letters (elements) and shapes (motions. once understood, the tetragram makes it impossible to forget the correct order of the banners, which can be recalled easily wit

guarded and hoarded up jealously with magpie zeal, as though avarice alone would transform them into precious jewels. the magus should seek out a circle he or she feels may have something useful to teach, but should not join from desperation a social club for the self-deluded. it is far better to construct an original initiatory rite, conduct a self-baptism with a magical name arrived at through meditation and intuition, and compose an orig- inal motto to act as a staff for personal development. but to do this the magus must possess a clear concept of what the rite is intended to accomplish. solitary initiation is seldom as beneficial for the development of the magus as group initiation, for a number of reasons. group initiation partakes of the dra- matic effect of a pageant. at its best

time of an annual holiday is perfect for the rite of initiation. go to a place where you are not known and where you have no materi- al business, such as a quiet place in the mountains or beside the ocean. as much as possible, avoid the frivolous company of others unless they are directly a party to your initiation and are working with you toward your goal. establish a rigid regime of prayer and meditation and stick to it despite the distractions that will surely arise to make this difficult; for you should know that the forces of chaos will not placidly allow you to abandon them and dedicate your- self to the service of the cosmos. strive to learn your strengths and weaknesses by rigorously examining your past life. strive to rid your mind of all hatred of anyone whatsoever, no matter ho

TYSON DONALD SOUL FLIGHT

ich contains cards numbered from one to ten and four court cards, the tarot has a special set of twenty-two picture cards, known as trumps, making a total of seventy-eight cards in the standard tarot deck. it was in france during the second half of the eighteenth century that the tarot first began to be used for purposes of fortunetelling. they became a popular instrument for both divination, and meditation once the notion began to circulate among french occultists during the following century that the cards had higher meanings hidden in 198 soul flight their symbolism. the twenty-two picture cards received the most attention. they were linked by french occultists with the letters of the hebrew alphabet, and with the esoteric associations that attach to those letters in the mystical system

context of the general ritual of projection. tarot trumps as doorways in using the first method, sit comfortably with the tarot trump you wish to enter positioned in front of you near enough so that you can see its details clearly. the room light should be dim, but not to such a degree that you find it difficult to see the image on the card. study the card closely and consider its symbolism as a meditation. when you feel you have formed a connection with the card, close your eyes while holding its image in your mind, so that you seem to see it projected against the insides of your closed eyelids. when the image becomes indistinct, open your eyes and reinforce your mental image of the card by looking briefly at the physical image, then close your eyes and sustain the trump in your imaginat

h. included with each path is the corresponding verse from a short kabbalistic tract known as the thirty-two paths of wisdom, which was often bound under the same cover chapter thirteen: pathworking 231 with the seminal work of the kabbalah, sephirah yetzirah. the translation is from the 1887 edition of sepher yetzirah by william wynn westcott, one of the original human chiefs of the golden dawn. meditation on these verses is sometimes helpful in conceiving the astral appearance of the paths on the tree. 1. kether (crown) divine name: eheieh (i am) archangelic name: metatron correspondence: primum mobile "the first path is called the admirable or the hidden intelligence (the highest crown: for it is the light giving the power of comprehension of that first principle which has no beginning;

TYSON DONALD THE MAGICAL WORKBOOK

aw your awareness into your own body. the middle pillar 117 take several deep, regular breaths and close your eyes to rest them. press your palms over your face and slide then downward and around the edge of your lower jaw as though pulling down a skin-tight mask. relax from your standing posture and go about your day. commentary the middle pillar exercise was used in the original golden dawn for meditation, and to teach students how to control subtle forces. it exists in the order papers only in outline form, with many details omitted. this compels anyone using it to expand it, as i have done. the leading exponent of the middle pillar was israel regardie, who believed that it confers greater benefit to students than any other exercise in magic. i have added visualization to the bare frame

TYSON DONALD THE POWER OF THE WORD

naissance magician, henry cornelius agrippa, in his three books of occult philosophy, to the the tribes, the zodiac signs, the apostles, the months, and the stones. however, it seems reasonable to assign the sons of jacob to the stones of the breastplate in order of their birth. this assignment is provided in the notes to the king james bible for exodus 39:lo-3, and also appears in aryeh kaplan's meditation and the bible (weiser, 1978, p. 143. because of the explicit correspondence presented in the notes of the king james bible between the stones on the breastplate and the twelve tribes, i have not felt bold enough to depart from this placement of the tribes on the stones. however, were this correspondence not present in the bible notes, i would be strongly inclined to assign the names of

tcome of my forthcoming visit to relatives" and the banner drawn was vhhi, pointing to naphtali and the sign gemini, the response would be free speech and true testimony, indicating the revelation of some family secret. it is possible that urim and thummim were used for more than just divination by lot. according to the torah, the high priest employed them as a 86 tetragrammaton focus during deep meditation until he attained the exalted state of ruach ha-qadesh, the holy ruach, during which the enlightenment of god enters into a human. at this point the letters on urim and thummim lit up and spelled out the answer sought by the priest (see kaplan, meditation and the bible [weiser, 19781, p. 142. this notion that the stones worn by the high priest emitted holy light was pervasive. josephus

VOX SABBATUM

flames. the sabbatic goat or black man is the focus point of the ritual sabbatum, the very act against the natural order which aligns the mind with the path of the serpent and dragon. the daemon may appear as one clothed in black, a toad or a cat traditionally. as the black man of the sabbat, one should seek to control and invoke the darkness into the very body you host. begin with a practice of meditation in the night, call the darkness within by the name ahriman19 and loose all form while staring into the mirror. this darkness may be willed and formed according to what you wish to become. upon practicing this several times, you will notice slow to gradual change in your consciousness. opportunities may open up for you or you may discover something you detested about yourself. whatever t

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

decent for those who are devoted to the service of any god to indulge in the drinking of wine whilst they are under the immediate inspection of their lord and king.[fn#272] the priests of the other deities are not so scrupulous in this respect, for they use it, though sparingly. during their more solemn purifications they abstain from wine wholly, and they give themselves up entirely to study and meditation, and to the hearing and teaching of those divine truths which treat of the divine nature. even the kings, who are likewise priests, only partake of wine in the measure which is prescribed for them in the sacred books, as we are told by hecataeus. this custom was only introduced during the reign of psammetichus, and before that time they drank no wine at all. if they used it at any time

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

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

you; then you can converse with her about ineffable, paradisiacal things. she is devi kundalini; she is the popess of the tarot. the divine mother always listens to her devotees. in the sacred land of the vedas, the illuminated ramakrishna was one of her most greatest devotees. do you want to reach the heights of nirvikalpa- samadhi? do you need to develop anubaya (perception of your inner god in meditation? do you want the jinn science? remember that you have an adorable mother. ask and it shall be given to you. knock and it shall be opened unto you (matthew 7: 7) los solteros y las solteras pueden transmutar y sublimar sus energ as sexuales con esta plegaria y estos mantrams, hasta llevarlos al coraz n. es urgente sublimar las energ as sexuales hasta el coraz n. sabed que en el templo co

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 marvelous triangle with his body. when the legs of the emperor are crossed, they form a cross; this is the image

e la luna. el hierro es el metal de marte. el cobre es el metal de venus. el azogue es el metal de mercurio. el esta o es le metal de j piter. el plomo es el metal de saturno. con las piedras y los metales se pueden preparar talismanes perfectos. el padre nuestro es la oraci n m s perfecta porque tiene siete peticiones m gicas. 53 practice asana: the student must lie down on the floor on a mat [a meditation or yoga mat. the student can spread out his/her arms and legs to each side until the five pointed star is formed. relax all of your body, do not think about anything, set the screen of your mind to be blank, concentrate your mind on your inner god and start praying the lord s prayer extremely slowly, and reflect on the sense of each petition. become drowsy, to reach a profoundly sleepin

ctually analyze the sensations and thereafter profoundly comprehend them. it is impossible to profoundly comprehend the contextual concept within a sensation with the mere intellect, since the intellect is just a small fraction of the mind. therefore, if we want to profoundly comprehend the substantial context of a certain sensation of any kind we then indispensably need the technique of internal meditation. it is urgent to profoundly comprehend the i in all the levels of the mind. the mind has many subconscious and unconscious levels and backgrounds which are normally unknown to humans. many individuals, who have achieved absolute chastity here in the physical world, become terrible fornicators in other levels and profundities of the mind when they are submitted to difficult ordeals in th

WESTERN MANDALAS OF TRANSFORMATION SR AL

nciples derived from the tree of life to fashion powerful, transformative mandalas and seals. work with a wide range of energies to facilitate healing, personal empowerment, and spiritual development. from the most basic concepts to the most advanced theories, western mandalas of transformation guides you through the process of creating planetary, zodiacal, qabalistic, and other images for use in meditation, ritual, and magic. uncover the mysteries of divine names and the magical power within your own name by learning to convert any name into a magical signature, sigil, or tattwa symbol. radically transform your life through exciting new ways of working with numbers, symbols, and the chakras emerging from the cutting edge of modern-day magical practice. open the magical portal to daath and

future mental and physical health. the late swiss scientist dr. hans jenny and his co-workers have been using sound frequencies in physical regeneration of certain organs of the body. at the turn of this century, the great christian qabalist dr. paul foster case said that in the future, humankind would re-discover the ancient pythagorean principles of healing through sound and color, and advised meditation on the planetary chakras in the body (which each have a different color) for maintenance of a healthy etheric body. the wonder-working pythagoreans also applied their understanding of number to astronomy, devising a system of nine concentric circles or spheres to represent the heavenly bodies. soon it came to be understood that the relationships existing in these heavenly planets had di

de, about what we are making the talisman for. the first task is to simply state our intention. intentions for talisman making are many, but for our purposes they fall into two broad categories: to align oneself to a certain energy one is attracted to, and to compensate for some kind of energy which feels unbalanced. in other words, modern talismans.especially when used as mandala-like images for meditation.are used principally for psychological reasons, although in the 2 figure 1-a: the tree of life qabalistic tradition they can also act as astral doorways (a fancy word, which for our purposes means working in the realm of the imagination) or for manifesting desires. sometimes the lines between these categories are not at all clear-cut. it may be that we have a desire to manifest a partic

mages and their possible uses can be found in the works of mathers (1971) and regardie (1984. case attributes tattwa images to zodiacal signs and the internal planetary chakras, which in turn relate specifically to color correspondences. the latter were particularly important to case, who felt that the tattwa images served as mandalas for healing the emotional, physical and etheric bodies through meditation on their colors and accompanying tones. in his book tarot (1947, case gave these tones and colors in a somewhat veiled fashion, and they have been published in other books as well, such as archetypes on the tree of life (1991) by madonna compton. some sources, such as emahmn's the book of correspondences (1991, have different attributions (see bibliography for above books) they are not

ifferent planetary energies for a variety of purposes. when added to one with venus, or netzach, it may refer to the need for grounding in a particular relationship; when added to one with mercury, or hod, it may make concrete certain aspirations for getting a teaching job. this will become more clear as we explore the tattwa and talisman correspondences in more depth. qabalistic talismans. 9 for meditation images which lead one directly to an experience of the intelligence of the path (or those belonging to the tarot archetype, i suggest the hebrew letters themselves, which are rooted in the tree tradition and are specific in intention. these should be done on flashing color tablets.that is, in colors which are complementary. if the ground is red, the image is green, etc. for more informa

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

om the box, one that can be seen' they cannot give me any other reason than that a witch must wear a necklace that is obvios,part six three green books reformed druids like stories and short pithy wisdom sayings. over the years, various arch-druids have collected good stories to share with their fellow grove members, especially during the meditative part of the order of worship. some consider the meditation to be the very heart and purpose of the ritual, so chose a selection carefully. if you can t find one, perhaps one of these may work for you. at carleton, the first green book (named after its cover, proved influential, but the 2nd and 3rd volumes seem much less so. the drynemtum press babababababababababababababab 224 table of contents 1966 introduction by frangquist 1976 introduction

n excellent and useful collection: viking portable #5, henry ballou s world bible. it is available in paper for less than $2.00, or in hardcover for slightly more. the selections are short and illuminating, and the editor exhibits a bias which can almost be called druidic. it makes a good beginning. for those arch-druids who are lazier still, or who suddenly find themselves in desperate need of a meditation at the last minute, i offer the following collection. it is hoped that the collection, although short, is representative and especially useful for reformed druids. david a. frangquist editor, 1966 preface to 1976 edition in the first few years after the foundation of reformed druidism at carleton college, there became attached to the office of arch- druid three collections of written ma

s of the archives; indeed at carleton it is called simply the green book and that has become in effect its title. these meditations found their way with increasing frequency into services at carleton, not from increasing laziness, but from increasing awareness of the treasures that david had gathered together between the green covers. members of the grove would often borrow the book for their own meditation and reflection, and eventually the essence and core of druidism at carleton could be found in seminal form within this free-form, eclectic collection more than any place else save only the great world at large, whence, after all, these meditations came. and so we have thought it appropriate to print the green book to bring it to a larger audience, in the hope that others, too, may find

n foci. however for me, the green book is a powerful reminder of the breadth of sources that reformed druidism can and should draw upon during the searches for religious truth. i have been especially encouraged to follow david s request that the arch-druid should collect and distribute meditations conducive to druidism (a vague and daunting task. i have, as of 1994, published two other volumes of meditation; which are just as dubious 228 legally as the original green book. however, my green books have failed to garner as much enthusiasm as the first green book. perhaps it is a far more difficult task than i understood when i first began to publish them? feel free, yourself, at the potential risk of breaking the copyright laws, to make copies of the green book s for your friends. happy read

) thus have i heard: the venerable malunkyaputta arose at eventide from his seclusion, and drew near to where the blessed one was; and having drawn near and greeted the blessed one, he sat down respectfully at one side. and seated respectfully at one side, the venerable malunkyaputta spoke to the blessed one as follows: revered sir, it happened to me, as i was just now in seclusion and plunged in meditation, that a consideration presented itself to my mind, as follows: these theories which the blessed one has left unelucidated, has set aside and rejected that the world is finite, that the world is infinite, that the saint exists after death, that the saint does not exist after death, that the saint both exists and does not exist after death, that the saint neither exists nor does not exist

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

- six things are disgraceful to a wise man. to walk alone at night; to scent oneself for walking by day; to talk with a strange woman in the street; to talk at table with the ignorant; to wear ragged shoes, and to be late at the house of prayer. berachoth, 43. 2. six things lay up capital for hereafter, and also bear interest in this world. hospitality well ordered; comfort to the sick; prayerful meditation; early instruction of children; training in the mosaic law, and charitable treatment of neighbor. sabbat 127. i evil demons have 6 characters; like men, they take food and drink, they beget and they die; like angels, they have wings, they pass from one end of the world to the other, and they can learn the future. talmud. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n w

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

f the alphabet. by focusing on the letter that signifies the middle, one is, needless to say, well placed to reflect philosophically on the nature of the middle. like the beginning, the middle exemplifies the character of doubling, for to speak of the mid- preface xiii dle one must be muddled in the middle, that is, one speaks of the middle only from the standpoint of the middle. in this respect, meditation on the mem affords us a model of repetition with difference, the eschatological mirroring of creation, moving from beginning s end to end s beginning, returning from middle to middle. in the fifth chapter, the last of the lectures, i investigate the letter tau, the final letter in the alef-beit and thus the obvious demarcation of the terminus, manifest on the temporal plane with the in/

extends from the angelic to the mundane worlds.224 the mystical dimension of prayer, therefore, entails the contemplative elevation of the will to the source of the will (maqor ha-rason, the dimension of infinity that is manifest in keter. the telos of worship is captured in the words from psalm 19:15, yihyu le-rason imrei fi, may the words of my mouth be acceptable to you, which are part of the meditation recited after the amidah, the traditional standing-prayer. when the worshipper has climbed to the top of the ladder of prayer, the scala contemplativa, and he is bound to and absorbed in the source of the will, all his petitions are fulfilled, since this source is the world of mercy (olam rahamim)225 that has no opposing force of judgment, the coincidentia oppositorum wherein all demeri

6. 211. heidegger, introduction to metaphysics, p. 7 (german edition: einf hrung in die metaphysic, p. 5. 212. see discussion in ch. 3 and references therein, nn. 13 15. 213. heidegger, contributions, p. 259. i have also consulted heidegger, beitr ge; all references to the german original are taken from this edition. 214. with respect to this matter, heidegger s thought may be considered a poetic meditation on anaximander who identified the principle or essence of all things as the indefinite (apeiron, which is further characterized by the dialectical play of generation and destruction, the rendering of justice and reparation from one being to the other from their mutual injustice. see serres, anaximander, pp. 135 143; dastur, heidegger on anaximander, pp. 179 190, esp. 185 188. 215. needl

mind of all mundane matters. particularly germane is the definition of liturgical intention in mishneh torah, hilkhot tefillah 4:16. see preliminary remarks in wolfson, mystical- theurgical dimensions, p. 74 n. 131. it is of interest to note that one of the earliest kabbalists in provence, asher ben david, links the contemplative approach to prayer in maimonides to the ancient pietistic ideal of meditation, which resonates with the kabbalistic orientation enunciated in his day. see asher ben david, r. asher ben david, pp. 80 81; and analysis in wolfson, beneath the wings, pp. 226 228. 10. consider, for instance, the remarks of nahmanides, joseph ben todros abulafia, and meir halevi abulafia, cited and analyzed by septimus, hispano- jewish culture, pp. 93 94; jacob ben sheshet, sefer sha a

: cornell university press, 2001. malpas, jeff. uncovering the space of disclosedness: heidegger, technology, and the problem of spatiality in being and time. in heidegger, authenticity, and modernity, vol. 1 of essays in honor of hubert l. dreyfus, edited by mark a. wrathall and jeff malpas, 205 228. cambridge: mit press, 2000. manjusrimitra. primordial experience: an introduction to rdzogs-chen meditation. translated by namkhai norbu and kennard lipman in collaboration with barrie simmons. boston: shambhala, 2001. manning, robert john she er. interpreting otherwise than heidegger: emmanuel levinas s ethics as first philosophy. pittsburgh: duquesne university press, 1993. mansfield, victor. time and impermanence in middle way buddhism and modern physics. in buddhism and science: breaking

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

ill seek mastery over the astral plane- partially by waking astral projection or dreaming astral projection, at some instances with solitary karezza or the illumination of the fire serpent. suggested book to read astral dynamics, the use of the herb salvia divinorum is also suggested use. the body of light and body of shadow are explained below. 15 the body of light luzifer by fidus..developed by meditation, yoga and creative imagination. you should sit 16 on a pillow on the floor of your chamber (or outdoors, slowly gain complete control over your body and visualize the luciferian angel (the higher faculty of man) rising in light above you..the azal ucel ritual of the holy guardian angel is used to visualize and confirm light within the self, to direct that focus of mind and develop the b

the book of pleasure. a further discourse is published in the book of the witch moon by michael w. ford. the shadow is related to what sufism has explained through as shaitan or iblis. it is the fire of inspiration, the body of dreaming which arises with the will of the sorcerer..the magician who wishes to summon his or her ahrimanic shadow will do so by techniques of willed- self-fascination, as meditation grows deeper visualize the shadow taking from and rising up. 20 leviathan, samael and lilith that samael is considered the qlippothic gateway towards self-deification is not essentially a new concept, but often misunderstood. the symbolism of this fallen angel is based within his connection (i label the gender male due to the solar aspects of this spirit, while lilith is female and luna

WORKING CEPHALOEDIUM VERSION 1

30 1920 e.v. dei jovis: at about ten o'clock of the forenoon the beast& the scarlet woman performed a mass of the holy ghost with the intention of establishing the law. jan. 3. 1921 e.v. frater iacchaion began a working which continued throughout the whole night. the beast accordingly was inspired to continue the comment through the night following. jan. 7. die veneris: awake most of the night in meditation. the beast decided on a course of action with regard to the practical matters connected with the book of the law (1) consult yi about recovery of the ms (2) push through comment. the yi gives khwan (47) watery part of luna meaning bring restriction to bear on the thief. jan. 20. die jovis: the sun enters the sign of aquarius: i record that frater iacchaion, the primum mobile of the work

WORKING CEPHALOEDIUM VERSION 2

30 1920 e.v. dei jovis: at about ten o'clock of the forenoon the beast& the scarlet woman performed a mass of the holy ghost with the intention of establishing the law. jan. 3. 1921 e.v. frater iacchaion began a working which continued throughout the whole night. the beast accordingly was inspired to continue the comment through the night following. jan. 7. die veneris: awake most of the night in meditation. the beast decided on a course of action with regard to the practical matters connected with the book of the law (1) consult yi about recovery of the ms (2) push through comment. the yi gives khwan (47) watery part of luna meaning bring restriction to bear on the thief. jan. 20. die jovis: the sun enters the sign of aquarius: i record that frater iacchaion, the primum mobile of the work

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

ges to the various meridians, which help to align the various subtle bodies and change the third chakra to a power base. with this function alone, crystal gazing has many unusual benefits and helps relieve mental stress and forms of depression, though black quartz is recommended more than the smoky variety. in fact, if the reader does not experience any direct visionary results, the work in plain meditation alone will give many benefits indeed. on a personal note, i prefer small, jet-black obsidian balls, which also have an extraordinary effect that not only alleviates tension, but generally gives the whole system a shot in the arm. like many other types of crystal balls, it also aligns the mental and emotional bodies and strengthens the various meridians throughout the body. for an exampl

ok rosicrucian seer by john hamill is a definite must because it 149 shows the extraordinary dexterity needed for crystal work. there are a number of times when i have simply meditated in front of the crystal, as set in the holy table, and received numerous benefits from it. the first thing one should do is read up on the effects of crystals, and then select those which you wish to use either for meditation or visionary work. some years ago, i drafted a formula of ritual work with the crystal in accordance with the z2 document of the golden dawn. i have included this for those of you who wish to experiment with it. it is derived from notes on a thesis i did for my mentor jack taylor. i would stress, though, that this was not part of the whare ra course, but part of something taylor especia

gs, wonders are in him and his name is wonderfull. his name worketh in wonders from generation to generation" the name relates to the angel pele "he who worketh in wonders" whose name has appeared in a number of kabbalistic texts. 150 the magical formula of divination w i t h t h e c r y s t a l according to the z2 a. prepare the holy table and shewstone. b. the adept should undertake preparatory meditation. c. the adept must try and aim for a definite hierarchy, which is to be blended with a good astrological time. d. the question or reason for making this contact should be written down if the contact be divinity. e. purification, consecration, circumambulation with lotus wand. f. invoking rituals of higher forces to aid work, using lotus wand. g. invocation of divine white brilliance (lv

purple virgo yellowish green slate grey libra emerald green blue scorpio green blue dull brown sagittarius blue yellow capricornus indigo black aquarius violet sky blue pisces ultraviolet buff, flecked crimson silver white 188 189 appendix i enochian letters and their numerical values used by those in the new zealand order. 190 note: i have included an extra enochian letter that i received during meditation some years ago. it has no english equivalent. my findings to a certain extent correspond with those of david hulse, who published his findings in the complete golden dawn system of magic. i have taken a leaf out of his book and applied it to the greek letter theta, though i must admit for years i did not know what to do with it. it appears we both had two missing parts of the puzzle. 19

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

riend harold large who had just left the theosophical society and been confirmed by the bishop of auckland. he did this because he considered the eastern training unsuitable for western people and was convinced that there must be esoteric training somewhere in the west. he inspired the gardiners with his enthusiasm for this quest, and during his two year stay they devoted time daily in prayer and meditation to this purpose. the group of three were soon joined by miss mary mclean, a trained teacher from scotland, and miss gardiner who had been trained as a kindergarden teacher at seasame house, london. miss mclean was acquainted with dr. carnegie dickenson, a former chief of the amen-ra temple, and had met father fitzgerald and was imbued with the same idea as harold large. h.l. assisted th

because the principal symbolism of the 5=6 grade chiefly centres around the discovery and opening of the vault. this being so, it may be noted in passing that the two preceding epochs, may be attributed by the sequence of comparison to the grades of 6=5 and 7=4 respectively: the former, a degree of death and solemnity referring to the precedent stage of obscuration, during which silent study and meditation may be considered as the typical condition. the latter, the grade of adeptus exemptus, being referred to the higher and more exalted rank and attainments of he who founded the rosicrucian order as a new formulation of the occult philosophy or wisdom religion which, we cannot doubt, has never been entirely absent since the manifestation of the human intellect with a capacity for the appr

of formulation, or expression. kaph: the uttered word. sign of virgo: signifies divine inspiration in activity. union of tiphareth and chesed. central thought: unifying human with the divine. each form is dissolved into something better. humanity becomes divine man. order is a path to this union. note: mantric formula of the hexagram ritual; affirmation of unity: use it daily, recite at close of meditation. achad rash achadutha rash yeyehuda temuritha achad one in his personality, one in his individuality, in his permutation one. the nails of the 7=4 cube 16 nails thou shalt take to transform the cross into the cube. to steel shall they be transmuted from the natural iron; by fire and hammer, cold welded, and wrought till they are fit for service. so the natural desires of man be transmut

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