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18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

if the supposition be allowed, and it seems both a justifiable and almost a necessary one, that, from the first century and during the six or eiglit succeeding ones, there went on an uninterrupted transfer of the above-mentioned and a few similar latin names of gods to domestic deities of gaul and germany, and was familiar to all the educated; we obtain by this alone the solution of a remarkable phenomenon that has never yet been satisfactorily explained: the early diffusion over half europe of the heathen nomenclature of the days of the week. these names are a piece of evidence favourable to german heathenism, and not to be disregarded. the matter seems to me to stand thus^ from egypt, through the alexandrians, the week of seven days (e^so/ia, which in western asia was very ancient, came

the conversion the line was connected with noah, and so with adam' chaptee viii. donae, thunae (thoee. the god who rules over clouds and rain, who makes himself known in the lightning's flash and the rolling thunder, whose bolt cleaves the sky and alights on the earth with deadly aim, was designated in our ancient speech by the word donar itself, os. tliiinar, as. thunoi\ oist. tlwrr the natural phenomenon is called in ox]?ruma, or duna, both fem, like the gothic j?eihv6, which was perhaps adopted from a finnic language. to the god the goths would, i suppose, give the name thunrs. the swed, tordon, dan. torden (tonitru, which in harpestreng still keeps the form thordyn, thordun, is compounded of the god's name and that same duna, on. thorduna (see suppl. in exactly the same way the swed

ear milleschau in bohemia stands a hromolan, from hrom, thunder, in other dialects grom. one of the steepest mountains in the styrian alps (see suppl) is grwiming, i.e, si. germnik, osl. gr"mnik, thunder-hill (sloven, gr'mi, it thunders, serv. gi'mi, ptuss. grom gremit, quasi ^pojxo ^pe/jiet; and not far from it is a rivulet named donnershach the slavs then have two different words to express the phenomenon and the god: the latter is in osl. penln, pol. piorun, boh. pcraun f- among the southern slavs it seems to have died out at an earlier time, though it is still found in derivatives and names of places. dobrowsky (inst. 289) traces the word to the verb peru, ferio, quatio [general meaning rather pello, to push, and this tolerably apt signification may have contributed to twist the word o

177 showers, and his sacred tree supj^lies the nutritious acorn. thor's niinni was drunk to the prosperity of cornfields. the german thundergod was no doubt represented, like zeus and jupiter, with a long heard. a danish rhyme still calls him' thor med sit lange skidg (f. magnusen's lex. 957. but the on. sagas everywhere define him more narrowly as red-learded, of course in allusion to the fiery phenomenon of lightning: when the god is angry, he blows in his red beard, and thunder peals through the clouds. in the fornm. sog. 2, 182 and 10, 329 he is a tall, handsome, red-bearded youth: mikill vexti (in growth, ok ungligr, frisr synum (fair to see, ok rau&skcggja&r; in 5, 249 masr ra%i- skeggja3r. men in distress invoked his red beard: landsmenn toko]?at ras (adopted the plan) at heita j^e

) is to this day an exclamation of the north frisians^ and when the icelanders call a fox holtaporr, thorr of the holt,2 it is probably in allusion to his red fur (see suppl. the ancient languages distinguish three acts in the natural 1 der geizhalz auf silt, flensburg 1809, p. 123; 2nd ed. sonderburg 1833. ii;3- nucleus lat. in usuin scholae scliallioltinae. hafniae 1738, p. 2088. 12 178 thunar. phenomenon: the i\asli,fulgu7% aatpairrj, the sound, tonitnts /spovri, and the stroke, fulmen, kepavv6lightning's flash, which we name blitz, was expressed in onr older speech both by the simple plih, graff 3, 244, mhg. hlic, iw. 049. wirral. 7284, and by plechazunffa (coruscatio, derived from plechazan/ a frequentative of j;/ccae7i (fulgere, diut. 1, 222-4; they also used plcch

ese: the human race used carriages and horses, and the gods cannot do without them either. on this point a sensible difference is to be found between the greek and german mythologies. all the higher divinities of the greeks have a chariot and pair ascribed to them, as their kings and heroes in battle also fight in chariots. an 6xni^ for the god of thunder would at once be suggested by the natural phenomenon itself; and the conception of the sun-chariot driven by helios must also be very ancient. tlie' 0. miiller's archaeol. 559. 328 condition of gods. car of here, and how she harnesses her steeds to it, mounts it in company with athene, and guides it, is gorgeously depicted in ii. 5, 720-76; so likewise demeter and kora appear seated in a carriage. hermes is drawn by rams^ as the norse tho

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

le; and in a very large number of cases he is unable to stand up to the strain 'schizophrenia' which is a lovely word, and may or may not be found in your dictionary, is an exceedingly common complaint. it means the splitting up of the mind. in extreme cases we get the phenomena of multiple personality, jekyll and hyde, only more so. at the best, when a man says 'i' he refers only to a transitory phenomenon. his 'i' changes as he utters the word. but- philosophy apart- it is rarer and rarer to find a man with a mind of his own and a will of his own, even in this modified sense (18) i want you therefore to see the nature of the obstacles to union with the absolute. for one thing, the yoga which we constantly practice has not invariable results; there is a question of attention, of investiga

s. we shall not apply to a crowd of moth-eaten arahats, of betel-chewing bodhisattvas, for instruction. as we said in the first volume of 'the equinox, in the first number 'we place no reliance on virgin or pigeon; our method is science, our aim is religion' our common sense, guided by experience based on observation, will be sufficient. 2. we have seen that the yogic process is implicit in every phenomenon of existence. all that we have to do is to extend it consciously to the process of thought. we have seen that thought cannot exist without continual change; all that we have to do is to prevent change occurring. all change is conditioned by time and space and other categories; any existing object must be susceptible of description by means of a system of co-ordinate axes. on the 'terras

fies analysis, and which cannot possibly have any use for that reason! this automatic rigidity, or shukshma khumbakham, is not merely to be defined as the occurrence of physiological rigidity. that is only the grosser symptom. 26. the third stage is marked by buchari-siddhi 'the power of jumping about like a frog' would be a rough translation of this fascinating word. this is a very extraordinary phenomenon. you are sitting tied up on the floor, and you begin to be wafted here and there, much as dead leaves are moved by a little breeze. this does happen; you are quite normal mentally, and you can watch yourself doing it. the natural explanation of this is that your muscles are making very quick short spasmodic jerks without your being conscious of the fact. the dog helps us again by making

he artistic, the dramatic, representation of the sexual process, not merely because of the usefulness of this cult in tribal life, but as the veil of this truer meaning which i am explaining to you tonight. i think that every experience in life should be regarded as a symbol of the truer experience of the deeper life. in the oath of a master of the temple occurs the clause 'i will interpret every phenomenon as a particular dealing of god with my soul' it is not for us to criticise the great order for expressing its idea in terms readily understandable by the ordinary intelligent person. we are to wave aside the metaphysical implications of the phrase, and grasp its obvious meaning. so every act should be an act of yoga. and this leads us directly to the question which we have postponed unt

might even take the form of actual hallucination, usually auditory. of course, such hallucinations are infrequent, and are recognised for what they are. otherwise the student had better see a doctor. the usual kind consists of odd sentences, or fragments of sentences, which are quite distinctly heard in a recognisable human voice, not the student's own voice, or that of anyone he knows. a similar phenomenon is observed by wireless operators, who call such messages 'atmospherics *there is a further kind of break, which is the desired result itself* 21. i have already indicated how tedious these practices become; how great the bewilderment; how constant the disappointment. long before the occurrence of dhyana, there are quite a number of minor results which indicate the breaking up of intell

ommonplace every-day experience of sensory impressions which are so readily shaken by the first breath of the wind of intellectual analysis? well, to answer first of all in a common-sense way, the difference is simply that the impression is deeper, is less to be shaken. men of sense and education are always ready to admit that they may have been mistaken in the quality of their observation of any phenomenon, and men a little more advanced are almost certain to attain to a placid kind of speculation as to whether the objects of sense are not mere shadows on a screen. i take off my glasses. now i cannot read my manuscript. i had two sets of lenses, one natural, one artificial. if i had been looking through a telescope of the old pattern i should have had three sets of lenses, two artificial

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

itler belonged to several occult lodges in the early days after the first war; the symbol of one of these, the thule gesellschaft which preached a doctrine of aryan racial superiority, was the infamous swastika which hitler was later to adopt as the symbol of the forms, however, is evident in many of his writings, notably the essays written in the late 'thirties. crowley seemed to regard the nazi phenomenon as a creature of christianity, in it's anti-semitism and sever moral restrictions concerning its adherents, which lead to various types of lunacies and "hangups" that characterised many of the reich's leadership. yet, there can be perhaps little doubt that the chaos which engulfed the world in those years was prefigured, and predicted, in crowley's liber al vel legis; the book of the la

horus, not in a slouch towards bethlehem, but born within us at the moment we conquer the lurking fear in our own souls. new york, n.y. december, 1979 prefatory notes the present manuscript was delivered into the hands of the editor by a priest who had managed to get ordained through uncanonical methods which have been entertainingly described in the several books and articles on the ecclesiastic phenomenon, the "wandering bishops. just such an "unorthodox" prelate was fr. montague summers, who wrote numerous books on demonology, witchcraft, and the like. suffice it to say, we were rather doubtful as to the authenticity of the work before us. in the first place, it was in greek and for quite awhile it was difficult to ascertain what it might actually be, save for the title necronomicon and

ALEISTER CROWLEY BOOK OF LIES

of magick, is the inventor of speech; christ is the logos. lines 1-4 are now clear. in lines 507 we see the results of shivadarshana. do not imagine that any single ides, however high, however holy (or even however insignificant, can escape the destruction. the logician my say "but white exists, and if white is destroyed, it leaves black; yet black exists. so that in that case at least one known phenomenon of this universe is identical with one of that" vain word! the logician and his logic are alike involved in the universal ruin. lines 8-11 indicate that this fact is the essential one about shivadarshana. the title is explained by the intentionally blasphemous puns and colloquialisms of lines 9 and 10 [155] 73 kappa-epsilon-phi-alpha-lambda-eta omicron-gamma book of lies get any book fo

letter gimel adds up to 73; it means a camel. the title of the chapter is borrowed from the well-known lines of rudyard kipling: book of lies get any book for free on: www.abika.com 153 "but the commissariat camel, when all is said and done 'e's a devil and an awstridge and an orphan-child in one" paragraph 1 may imply a dogma of death as the highest form of initiation. initiation is not a simple phenomenon. any given initiation must take place on several planes, and is not always conferred on all of these simultaneously. intellectual and moral perception of truth often, one might almost say usually, precedes spiritual and physical perceptions. one would be foolish to claim initiation unless it were complete on every plane. paragraph 2 will easily be understood by those who have practised

t represents equally the magickal path. this practice is therefore given by frater p. to his pupils; to treat the sequence of the cards as cause and effect. thence, to discover the cause behind all causes. success in this practice qualifies for the grade of master of the temple. in the penultimate paragraph the bracketed passage reminds the student that the universe is not to be contemplated as a phenomenon in time. book of lies get any book for free on: www.abika.com 164 [167] 79 kappa-epsilon-phi-alpha-lambda-eta omicron-theta the bal bullier some men look into their minds into their memories, and find naught but pain and shame. these then proclaim "the good law" unto mankind. these preach renunciation "virtue, cowardice in every form. these whine eternally. smug, toothless, hairless coo

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

t. in practical life, a man who is doing what his conscience tells him to be wrong will do it very clumsily. at first (9) a man who is doing this true will has the inertia of the universe to assist him (illustration: the first principle of success in evolution is that the individual should be true to his own nature, and at the same time adapt himself to his environment (10) nature is a continuous phenomenon, though we do not know in all cases how things are connected (illustration: human consciousness depends on the properties of protoplasm, the existence of which depends on innumerable physical conditions peculiar to this planet; and this planet is determined by the mechanical balance of the whole universe of matter. we may then say that our consciousness is causally connected with the re

is the organ of reproduction. yet even in this case its self-assertion bears witness to its dissatisfaction with itself, since it cannot fulfil its function until completed by its counterpart in another organism (20) man can only attract and employ the forces for which he is really fitted (illustration: you cannot make a silk purse out of a sow's ear. a xviii true man of science learns from every phenomenon. but nature is dumb to the hypocrite; for in her there is nothing false<nature. he is an "endothermic" product, divided against himself, with a tendency to break up. he will see his own qualities everywhere, and thus obtain a radical misconception of phenomena. most religions of the past have failed by expecting nature to conform

understanding depends entirely upon the work of the magician himself. without magical experience it will be meaningless. in this there is nothing peculiar. it is so with all scientific knowledge. a blind man might cram up astronomy for the purpose of passing examinations, but his knowledge would be 5 almost entirely unrelated to his experience, and it would certainly not give him sight. a similar phenomenon is observed when a gentleman who has taken an "honours degree" in modern languages at cambridge arrives in paris, and is unable to order his dinner. to exclaim against the master therion is to act like a person who, observing this, should attack both the professors of french and the inhabitants of paris, and perhaps go on to deny the existence of france. let us say, once again, that the

with the a. a. life and death are equally incidents in a career, very much like day and night in the history of a planet. but, to pursue the simile, we regard this planet from afar. a brother of a. a. looks at (what another person would call "himself, as one- or, rather, some- among a group of phenomena. he is that "nothing" whose consciousness is in one sense the universe considered as a single phenomenon in time and space, and in another sense is the negation of that consciousness. the body and mind of the man are only important (if at all) as the telescope of the astronomer to him. if the telescope were destroyed it would make no appreciable difference to the universe which that telescope reveals. it will now be understood that this formula of i a o is a formula of tiphareth. the magic

ng these departments of one's mind we can develop them; we become expert; we form an organized coherence of these originally disconnected elements; the faculty grows with astonishing rapidity, once the knack of the business is mastered. it is much easier (for obvious reasons) to acquire the magical memory when one has been sworn for many lives to reincarnate immediately. the great obstacle is the phenomenon called freudian forgetfulness; that is to say, that, though an unpleasant event may be recorded faithfully enough by the mechanism of the brain, we fail to recall it, or recall it wrong, because it is painful "the psychopathology of everyday life" analyses and illustrates this phenomenon in detail. now, the king of terrors being death, it is hard indeed to look it in the face. mankind h

levi's works. the motive of this play is a magical operation of a very peculiar kind. the formula which aleister crowley supposed to be his original idea is mentioned by levi. we have not been able to trace it anywhere else with such exact correspondence in every detail. 4. aleister crowley found a certain quarter of paris incomprehensibly familiar and attractive to him. this was not the ordinary phenomenon of the "deja vu, it was chiefly a sense of being at home again. he discovered long after that levi had lived in the neighbourhood for many years. 5. there are many curious similarities between the events of eliphas levi's life and that of aleister crowley. the intention of the parents that their son should have a religious career; the inability to make use of very remarkable talents in

ALEISTER CROWLEY MAGICK WITHOUT TEARS

of opposites. it may mean the uniting of the soul with god, of the microcosm with the macrocosm, of the female with the male, of the ego with the non-ego- or what not. by "love under will" one refers to the fact that the method in every case is love, by which is meant the uniting of opposites as above stated, such as hydrogen and chlorine, sodium and oxygen, and so on. any reaction whatever, any phenomenon, is a phenomenon of "love, as you will understand when i come to explain to you the meaning of the word "point-event. but love has to be "under will" if it is to be properly directed. you must find your true will, and make all your actions subservient to the one great purpose. rahoor is the sun god; tahuti is the egyptian mercury; kephra is the sun at midnight. about your problems; what

in practical life, a man who is doing what his conscience tells him to be wrong will do it very clumsily. at first) 24 9. a man who is doing his true will has the inertia of the universe to assist him (illustration: the first principle of success in evolution is that the individual should be true to his own nature, and at the same time adapt himself to his environment) 10. nature is a continuous phenomenon, thought we do not know in all cases how things are connected. magic without tears get any book for free on: www.abika.com 41 (illustration: human consciousness depends on the properties of protoplasm, the existence of which depends on innumerable physical conditions peculiar to this planet; and this planet is determined by the mechanical balance of the whole universe of matter. we may

ception is the organ of reproduction. yet even in this case self-assertion bears witness to its. dissatisfaction with itself, since in cannot fulfill its function until completed by its counterpart in another organism) 20. man can only attract and employ the forces for which he is really fitted (illustration: you cannot make a silk purse out of a sow's ear. a true man of science learns from every phenomenon. but nature is dumb to the hypocrite; for in her there is nothing false12) 21. there is no limit to the extent of the relations of any man with the universe in essence; for as soon as man makes himself one with any idea, the means of measurement cease to exist. but his power to utilize that force is limited by his mental power and capacity, and by the circumstances of his human environm

rustling or creaking in the wind. i touch it- hard. i smell it- acrid. i taste it- bitter. now all the information given by these five senses has to be put together, although no two agree in any sort of way. the logic by which we build up our complex idea of a tree has more holes than a sponge. but this is to jump far ahead: we must first analyze the single, simple impression "i see a tree" this phenomenon is what is called a "pointevent" it is the coming together of the two, the seer and the seen. it is single and simple; yet we cannot conceive of either of them as anything but complex. and the point-event tells us nothing whatever about either; both, as herbert spencer and god knows how many others have shown, unknowable; it stands by itself, alone and aloof. it has happened; it is unde

before, or can happen again! to discuss it at 33 all we must invent a name, and this name (like all names) cannot possibly be anything more than a symbol. even so, as so often pointed out, all we do is to "record the behaviour magic without tears get any book for free on: www.abika.com 58 of our instruments" nor are we much better off when we've done it; for our symbol, referring as it does to a phenomenon unique in itself, and not to be apprehended by another, can mean nothing to one's neighbors. what happens, of course, is that similar, though not identical, point- events happen to many of us, and so we are able to construct a symbolic language. my memory of the mysterious reality resembles yours sufficiently to induce us to agree that both belong to the same class. but let me furthermo

ing and vindictive violence. possibly, this is because part of our own system runs parallel with the first equations of theirs. k. the monists perceive quite clearly and correctly that it is absurd to answer the question "how came these many things (of which we are aware) to be" by saying that they came from many; and "many" in this connection includes two. the universe must therefore be a single phenomenon: make it eternal and all the rest of it- i.e. remove all limit of any kind- and the universe explains itself. how then can opposites exist, as we observe them to do? is it not the very essence of our original sorites that the many must be reducible to the one? they see how awkward this is; so the "devil" of the dualist is emulsified and evaporated into "illusion" what they call "maya" o

ALEISTER CROWLEY MEDITATION

peaks crudely of his having been "visited by the angel gabriel" who communicated things from "god" moses says that he "beheld god" diverse as these statements are at first sight, all agree in announcing an experience of the class which fifty years ago would have been called supernatural, to-day may be called spiritual, and fifty years hence will have a proper name based on an understanding of the phenomenon which occurred. theorists have not been at a loss to explain; but they differ. the mohammedan insists that god is, and did really send gabriel with messages for mohammed: but all others contradict him. and from the nature of the case proof is impossible. the lack of proof has been so severely felt by christianity (and in a much less degree by islam) that fresh miracles have been manufac

re three main classes of stroke; the bad stroke, which we associate, and rightly, with wandering attention; the good stroke which we associate, and rightly, with fixed attention; and the perfect stroke, which we do not understand, but which is really caused by the habit of fixity of attention having become independent of the will, and thus enabled to act freely of its own accord. this is the same phenomenon referred to above as being a good sign. finally something happens whose nature may form the subject of a further discussion later on. for the moment let it suffice to say that this consciousness of the ego and the non-ego, the seer and the thing seen, the knower and the thing known, is blotted out. there is usually an intense light, an intense sound, and a feeling of such overwhelming b

d more in the religious world than any other person had done for generations. she, and she alone, made theosophy possible, and without theosophy the world-wide interest in similar matters would never have been aroused. this interest is to the law of thelema what the preaching of john the baptist was to christianity. we are now in a position to say what happened to mohammed. somehow or another his phenomenon happened in his mind. more ignorant than anna kingsford, though, fortunately, more moral, he connected it with the story of the "annunciation" which he had undoubtedly heard in his boyhood, and said "gabriel appeared to me" but in spite of his ignorance, his total misconception of the truth, the power of the vision was such that he was enabled to persist through the usual persecution, a

y careful balance to prevent the one absorbing the other. as it will be seen later, the "vision of god" or "union with god" or "samadhi" or whatever we may agree to call it, has many kinds and many degrees, although there is an impassable abyss between the least of them and the greatest of all the phenomena of normal consciousness "to sum up" we assert a secret source of energy which explains the phenomenon of genius<religious genius. other kinds are subject to the same remarks, but the limits of our space forbid discussion of these> we do not believe in any supernatural explanations, but insist that this source may be reached by the following out of definite rules, the degree of success depending upon the capacity o

ples of religious genius. other kinds are subject to the same remarks, but the limits of our space forbid discussion of these> we do not believe in any supernatural explanations, but insist that this source may be reached by the following out of definite rules, the degree of success depending upon the capacity of the seeker, and not upon the favour of any divine being. we assert that the critical phenomenon which determines success is an occurrence in the brain characterized essentially by the uniting of subject and object. we propose to discuss this phenomenon, analyse its nature, determine accurately the physical, mental and moral conditions which are favourable to it, to ascertain its cause, and thus to produce it in ourselves, so that we may adequately study its effects. 15 chapter i a

e of constricted circulation, which produces numbness more than it does pain. wear loose clothing and avoid pressing on hard objects> it will require a good deal of determination to persist day after day, for in most cases it will be found that the discomfort and pain, instead of diminishing, tend to increase. on the other hand, if the student pay no attention, fail to watch the body, an opposite phenomenon may occur. he shifts to ease himself without knowing that he has done so. to avoid this, choose a position which naturally is rather cramped and awkward, and in which slight changes are not sufficient to bring ease. otherwise, for the first few days, the student may even imagine that he has conquered the position. in fact, in all these practices their apparent simplicity is such that th

ALEISTER CROWLEY THE LOST CONTINENT

wo ivory spheres in a rubber tube; the strain on the tube is least when the balls touch. the tendency is therefore for them to come together. friction alone checks them. now aether is infinitely elastic and without friction. from these data he calculated the law of inverse squares. a more mystic school saw life everywhere. it knew all that we know, and more, about ions and electrons; it saw every phenomenon as a manifestation of will. the crowning glory of this school was the discovery that zro in its ninth stage, eaten and drunken with concentrated intention, produced the desired result, whatever (within wide limits) that result might be. this went far to supersede the use of all specialized forms of zro, and so to unify the magical practice. it seems curious with all this magic, magic it

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

view; but it adds to it in the most practically important manner. a statistician computing the birth-rate of the eighteenth century makes no special mention of the birth of napoleon. this does not invalidate his results; but it demonstrates how exceedingly limited is their scope even with regard to their own object, for the birth of napoleon had more influence on the death-rate than another other phenomenon included in his calculations. a short digression is necessary. there may be some who are still unaware of the fact, but the mathematical and physical sciences are in no sense concerned with absolute truth, but only with the relations between observed phenomena and the observer. the statement that the acceleration of falling bodies is thirty-two feet per second, is only the roughest of a

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

some axiom which has been proved to be incapable of being proved, or crushed by the certainty that even in the event of his proving all his propositions, the sum of their statement amounts to this, that, so far as he is anybody or anything, he is himself. professor eddington, in the masterly exposition of modern thought already quoted, presents, clearly enough, the case against supposing that any phenomenon soever is a "fact" in any absolute sense. each account of it must be incomplete, symbolic, and variable with the position and faculties of the observer "by his theory of relativity, albert einstein has provoked a revolution of thought in physical science "the achievement consists essentially in this- einstein has succeeded in separating far more completely than hitherto the share of the

ms of energy- the small active negative electron (hadit) and the large passive positive electron (nuit (it has recently been shown that the mass of matter is zero. when these satisfy each other, two phenomena occur (1) their opposed equalities cancel out to zero (perhaps even to 0 to the 0 power, thus restoring the original indeterminate nothing (2) a "child" is born of the union; i.e, a positive phenomenon is ;produced, whose nature is entirely different from that of either of its 'parents; for it is finite, and possesses limitations and qualities of its own. groups of such primaeval units form the various kinds of 'atom, according to the number and geometric disposition thereof (this involves projection in space and time, ideas which are not necessary to the electrons, they being simply

that the sun died every day, and every year, and that its resurrection was a miracle. the formula of the new aeon recognizes horus, the child crowned and conquering, as god. we are all members of the body of god, the sun; and about our system is the ocean of space. this formula is then to be based upon these facts. our "evil "error "darkness "illusion, whatever one chooses to call it, is simply a phenomenon of accidental and temporary separateness. if you are "walking in darkness, do not try to make the sun rise by self-sacrifice, but wait in confidence for the dawn, and enjoy the pleasures of the night meanwhile. the general illusion is to the equinox ritual of the g. d. where the officer of the previous six months, representing horus, took the place of the retiring hierophant, who had re

o on. the proposition is ultimately an identity, for all our attempts to evade the issue by creating complications "knowledge" is therefore not a "thing-in-itself" it is rightly denied a place upon the tree of life; it pertains to the abyss. besides the above considerations, it may be observed that knowledge, so far as it exists at all, even as a statement of relation, is no more than a momentary phenomenon of consciousness. it is annihilated in the instant of its creation. for no sooner do we assent to arb than arb is absorbed in our conception of a. after the nine-days' wonder of "the earth revolves round the sun" we modify our former idea of earth "earth" is intuitively classed with other solar satellites. the proposition vanishes automatically as it is assimilated. knowledge, while it

ALEISTER CROWLEY THE SWORD OF SONG

sis, save that in line 80 we see gloucester (ignorant of his own son s handwriting) accept the forged letter as genuine, as final proof, with not even the intervention of a bertillon to excuse so palpable a folly, so egregious a crime. what father of to-day would disinherit, would hunt down to death, a beloved son, on such evidence? or are we to take it that the eclipse gave proof unshakable of a phenomenon so portentous? in scene ii. we have another taste of kent s gentlemanly demeanour; let our conventionalist interpreters defend this unwarrantable bullying if they dare! another might be so gross, so cowardly; but not our greatest poet! a good portion of this play, as will be shown later, is devoted to a bitter assault upon the essentially english notion that the pugilist is the supreme

or a few seconds, the relation of subject and object remains impregnable. it is a circumstance of little interest to the present essayist that this annihilation of duality is associated with intense and passionless peace and delight; the fact has been a bribe to the unwary, a bait for the charlatan, a hindrance to the philosopher; let us discard it* hume, and kant in the prolegomena, discuss this phenomenon unsatisfactorily. a. c. it is this rapture which has ever been the bond between mystics of all shades; and the obstacle to any accurate observation of the phenomenon, its true causes, and so on. this must always be a stumblingblock to more impressionable minds; but there is no doubt as to the fact it is a fact and its present isolation is to be utterly deplored. may i entreat men of sci

bsurd, and the propositions of keynes* untenable, let us not fall into the error of the mystics, by supposin that in this world is necessarily a final truth, or even a certain and definite gain of knowledge. but that a field for research is opened up no sane man may doubt. nor may one question that the very first fact is of a nature disruptive of difficulty philosophical and reasonalbe; since the phenomenon does not invoke the assent of the reasoning faculty. the arguments which reason may bring to bear about it are selfdestructive; reason has given consciousness the lie, but consciousness survives and smiles. reason is a part of consciousness and can never be greater than the whole; this spencer sees; but reason is not even any part of this new consciousness (which i, and many others, hav

s. these are not aspects of one being, but separate and even antagonistic existences. all are equally real; we cannot accept mystics of the type of caird as being orthodox exponents of the religion of christ. the hindus enumerate brahm, infinite in all dimensions and directions indistinguishable from the pleroma of the gnostics and maya, illusion. this is in a sense the antethesis of noumenon and phenomenon, noumenon being negated of all predicates until it becomes almost extinguished in the nichts under the title of the alles (cf. max m ller on the metaphysical nirvana, in his dhammapada, introductory essay) the buddhists express no opinion. let us consider the force-quality in the existences conceived of by those two religions respectively, remembering that the god of the christian is in

n sat-chit-ananda, these being above the pairs of opposites, rather on the hegelian lines of the reconciliation (rather than the identity) of opposites in a master-idea. we have dismissed infinity as the figment of a morbid mathematic: but in any case the same disproof applies to it as to god. a.c. 3 hail unto thee, the blessed one, the perfect one, the enlightened one! antitheses of noumenon and phenomenon, unity and multiplicity, and their kind, are all reconciled, and the only question that remains is that of finding the most satisfactory means of attaining nirvana extinction of all that exists, knows, or feels; extinction final and complete, utter and absolute extinction. for by these words only can we indicate nirvana: a state which transcends thought cannot be described in thought s

but an essential constituent of the cosmic process. and in the same essay, though he is disposed to deny more than the rudiments of consciousness to the lower forms of life, he is quite clear that pain varies directly (to put it loosely) with the degree of consciousness. cf. also animal automatism, pp. 236-237 (2) sorrow s cause. the cause of sorrow is desire. i take desire here to include such a phenomenon as the tendency of two molecules of hydrogen and chlorine to combine under certain conditions. if death be painful to me, it is presumably so to a molecule; if we represent one operation as pleasant, the converse is presumably painful. though i am not conscious of the individual pain of the countless deaths involved in this my act of writin, it may be there. and what i call fatigue may

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lder and even to deceive not only fools but all persons, however shrewd, untrained in observation; nor does the trained observed always succeed instantly in detecting the fraud. again, what the a. a. propose to do is to enable such men as are capable of advancement to a higher interpretation of manhood to do so; and the proof of their ability lies in their success, and not in any other irrelevant phenomenon "the "argument from miracles is a" non sequitur. nor is there anything mysterious in the a. a; one must not confuse the mysterious with the unknown. some of the contents of this review may be difficult or impossible to understand at first, but only in the sense that homer is unintelligible to a person ignorant of greek. 1 but the brothers of the a. a. make no mystery; they give you not

see chaldean oracles.10 "anna kingsford calls him adonai (clothed with the sun. buddhists call him adi-buddha (says h. p. b "the bhagavad-gita calls him vishnu (chapter xi "the yi "k"ing calls him "the great person "the qabalah calls him jechidah.11 "we also get metaphysical analysis of his nature, deeper and deeper according to the subtlety of the writer; for this 159 vision- it is all one same phenomenon, variously coloured by our varying ruachs12- is, i believe, the first and the last of all spiritual experience. for though he is attributed to malkuth,13 and the door of the path of his overshadowing, he is also in kether (kether is in malkuth and malkuth in kether "as above, so beneath, and the end of the "path of the wise" is identity with him "so that while he is the holy guardian an

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te; follow the corpse through the stages of embalming, wrapping and burial. 3. now imagine a divine breath entering thy nostrils. 4. next, imagine a divine light enlightening the eyes. 5. next, imagine the divine voice awakening the ears. 6. next, imagine a divine kiss imprinted on the lips. 7. next, imagine the divine energy informing the nerves 10 and muscles of the body, and concentrate on the phenomenon which will already have been observed in 3, the restoring of the circulation. 8. last, imagine the return of the 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 co

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understanding. yet shalt thou endeavour to unite thyself with the dreadful marriage-bed. so i am torn asunder, nerve from nerve and vein from vein, and more intimately- cell from cell, molecule from molecule, and atom from atom, and at the same time all crushed together. write down that the tearing asunder "is" a crushing together. all the double phenomena are only two ways of looking at a single phenomenon; and the single phenomenon 138 is peace. there is no sense in my words or in my thoughts "faces half-formed arose" this is the meaning of that passage; they are attempts to interpret chaos, but chaos is peace. cosmos is the war of the rose and the cross. that was "a half-formed face" that i said then. all images are useless. blackness, blackness intolerable, before the beginning of the

ing their importance to us, of restating them in terms of actuality. moreover his standpoint is most sane. he is a questioner and critic not obsessed by the microscopic accuracy of the logician, but able to see things with human eyes. to the metaphysician professed, therefore, he may seem shallow. one may quarrel for instance with his attempted disproof of the theory that the universe is a single phenomenon. one may assert that without experience of samadhi it is impossible to understand what is meant by the theory. mr. shirley cannot realize that time and space are accidental forms of our consciousness, no more essential to it than a harem skirt to the venus of milo. suppose a cinematograph show observed by a man on earth and a man on the sun (with a devil of a telescope) at 10.40, and th

a man on earth and a man on the sun (with a devil of a telescope) at 10.40, and their observations compared. the solar will regard the terrestrial as a prophet, for the latter can see at 10.40 what the former sees at 10.48 or thereabouts. with space it is the same thing. assumer a fourth dimension, and calcutta may rub streets with buenos ayres. the battle of waterloo may be merely one name for a phenomenon whose other names are john brown, saucepan, geometry, etc, etc/ these conceptions are hard to realize intellectually. mr. shirley is too sane; has never tortured his mind to the point of grasping such whirlwinds and making them the breath of his nostrils. but one minute in samadhi, and he would understand the actuality of such imaginations. not that facts are so discovered; it is the at

ox* some press opinions "dr. m. d. eder in "the new age "yours also is the reincarnation and the life, o laughing lion that is to be "here you have distilled for our delight the inner spirit of the tulip's form, the sweet secret mystery of the rose's perfume: you have set them free from all that is material whilst preserving all that is sensual 'so also the old mystics were right who saw in every phenomenon a dog-faced demon apt only to seduce the soul from the sacred mystery' yes, but the phenomenon shall it not be as another sacred mystery; the force of attraction still to be interpreted in terms of god and the psyche? we shall reward you by befoulment, by cant, but misunderstanding, and by understanding. this to you who wear the phrygian cap, not as symbol of liberty, o ribald ones, but

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as a devoted servant of the order: iii. that i will understand all things: iv. that i will love all things: v. that i will perform all things and endure all things: vi. that i will continue in the knowledge and conversation of my holy guardian angel: vii. that i will work without attachment: 10 viii. that i will work in truth: ix. that i will rely only upon myself: x. that i will interpret every phenomenon as a particular dealing of god with my soul. and if i fail herein, may my pyramid be profaned, and the eye be closed upon me! all this did i swear and seal with a stroke upon the bell. then i steadily sat down in my asana (or sacred posture) having my left heel beneath my body pressing into the anus, my right sole closely covering the phallus, the right leg vertical; my head, neck, and

ly belongs to the visuddhi cakkr m; so i allowed the thought to concentrate itself there.[the visuddhi-cakkr m: the "nerve centre, in hindu mystic physiology, opposite the larynx. ed. also, since others are to read this, one must mention that almost from the beginning of this working of magick art the changed aspect of the world whose culmination is the keeping of the oath "i will interpret every phenomenon as a particular dealing of god with my soul" was present with me. this aspect is difficult to describe; one is indifferent to everything and yet interested in it. the meaning of things is lost, pending the inception of their spiritual meaning; just as, on putting one's eye to the microscope, the drop of water on the slide is gone, and a world of life discovered, though the real import o

y: satan flees, exclaiming "damn! when any saint starts pranayam! so happy, indeed, was i in the practice that i devoted myself by the waiting formula to adonai; and that i got to "neighbourhood- concentration" is shewn by the fact that i several times forgot altogether about adonai, and found myself saying the silly old mantram. 52 i despair of asking my readers to distinguish between the common phenomenon of wandering thought and this phenomenon which is at the very portal of true and perfect concentration; yet it is most important that the distinction should be seized. the further difficulty will occur i hope! of distinguishing between the vacancy of the idiot, and that destruction of thought which we call shivadarshana, or nirvikalpa-samadhi.[we must again refer the reader to the hind

nal details of all i have eaten and drunk. 1. all food is a species of intoxicant; hence a fruitful source of error. should i obtain any good result, i might say "you were starved" or "you were drunk. it is very easy to get visions of sorts by either process, and to delude oneself into the idea that one has attained, mistaking the qliphoth for kether. 2. in keeping the vow "i will interpret every phenomenon as a particular dealing of god with my soul" the mere animal actions are the most resistant. one cannot see the nature of the phenomenon; it seems so unimportant; one is inclined to despise it. hence i enter it in the record as a corrective. 79 3. if others are to read this, i should like them to see that elaborate codes of morality have nothing to do with my system. no question of sin

e continues and reaches lavenue's at 12.4 after reading his letters and doing one or two necessary things. he orders epinards, tarte aux fraises, glace au caf and 1/2 evian. the distaste for food is great; and for meat amounts to loathing. the weather is exceedingly hot; it may be arranged thus by adonai to enable john st. john to meditate in comfort. for he is vowed solemnly "to interpret every phenomenon as a particular dealing of god with his soul. 12.50. during lunch he will go on correcting his proofs. 1.35. lunch over, and the proofs read through. 1.45. he will make a few decorations further in his ritual, and perhaps design the fontispiece and colophon. he is very weary, and may sleep. 2.25. he has done the illumination, as far as may be. he will now lie down as hanged man, and inv

hear him! curse all the gods and all the demons all those things in short which go to make up john st. john. for "that" as he now knows is the name of the great enemy, the dweller upon the threshold. it was that mighty spirit whose formless horror beat him back, for it was he! so now to return to concentration and the will toward adonai. 10.20. one thing is well; the vow of "interpreting every phenomenon as a particular dealing of god with my soul" is keeping itself. whatever impression reaches the consciousness is turned by it into a symbol or a simile of the work. 115 11.18. the pose over; recited ritual, now known by heart; then willed adonai; hopelessly unconcentrated. to interpret this record aright, it must, however, be understood that the "standard of living" goes up at an incred

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of berkeleyan idealism. the ego and the will are not involved; there is introspection of an almost if not quite purely impersonal type; that, and nothing more. i am not to be understood as asserting that the results of this introspection are psychologically valid. 2 "the toxic hallucinative effect (beta. with a sufficiently large dose- for it is possible to get effect (alpha) only as a transient phenomenon- the images of thought 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 pr

untain of the father poured forth these primogenial ideas "the soul, being a brilliant fire, by the power of the father remaineth immortal, and is mistress of life, and filleth up the many recesses of the bosom of the world- zoroaster. the alleged annihilation of time and space, which so frequently reappears in articles on hashish, seems to me solved more simply by a more accurate analysis of the phenomenon. the normal explanation involves the assumption that man naturally possesses a perfect and infallible "time-sense" as regular as a clock. which is absurd; were it so, we should not need watches. we are accustomed to work (whether the idea be philosophically tenable or not is not german to the matter) with a minimum cogitable both of space and of time. just as a definite number of beats

ost as bad; the qabalistic requires a preliminary knowledge of the tree of life whose explanation would require a volume to itself; but fortunately we have, in the buddhist skandhas and the three characteristics which deny them, a scheme easily assimilable to western psychology. in "science and buddhism" i dealt in some detail with these skandhas; but i will briefly recapitulate. in examining any phenomenon and analysing it we first notice its name and form (nama and rupa "here is a rose" we say. in such a world live the entirely vulgar. next (with berkeley) we perceive that this statement is false. there is an optical sensation (vedana) of red; an olfactory sensation of fragrance; and so on. even its weight, its space, are modifications of sense; and the whole statement is transformed int

time places the original rose in its cosmic place. the creative forces that have made the rose and the observer what they are, and established their relation to one another, are now the sole consciousness. here lives the philosopher. easily enough, this state passes into one of pure consciousness (vin n anam. the rose and the observer and their tendencies and relations have somehow vanished. the phenomenon (not the original phenomenon "a rose" but the phenomenon of the tendency to perceive the sensation of a rose) becomes a cloudless light; a static, no longer a dynamic conception. one has somehow got behind the veil of the universe. here live the mystic and the true artist. the buddhist, however, does not stop here, for he alleges that even this consciousness is false; that like all thin

ll opposed to the non-ego; time is, if altered in rate, still there; so, too, is space the sort of space we are all conscious of. again, the phenomena observed follow the usual laws of growth and decay. but all true mystical phenomena contradict these conditions. in the first place, the ego and non-ego unite explosively, their product having none of the qualities of either. it is precisely such a phenomenon as the direct combination of hydrogen and chlorine. the first thing observed is the flash; in our analogy, the ecstasy of ananda (bliss) attending the dhyana. and as this flash does not aid us to analyse the hydrochloric acid gas, so the ananda prevents us by startling us from perceiving the true nature of the phenomenon. in higher mystic states, then, we find that the yogi or magician

ly opposed as it is to the vague and varying phantoms of the "astral plane" the new consciousness resulting from the combination is, too, always a simple one. even where it is infinitely complex, as in atmadarshana or the vision of the universal 65 peacock, its oneness is the truer of these two contradictory truths. so for the matter of time and space. all time is filled; all space is filled; the phenomenon is infinite and eternal. this is true even though its singleness makes the duration of the phenomenon but one minimum cogitabile. in short, it is experienced in some other kind of time, some other kind of space. there is nothing irrational about this. non-euclidean geometries, for example, are possible, and may be true. it is only necessary to a theory of the universe that it should be

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ame was 'faim de loup' and you are placed in such circumstances that you must find it difficult not to fall again into your old uncivilised ways "now, mrs. ridley was a spiritualist. and she was not a widow! her husband was not dead! he was the great gun-maker whom you know, and whose obsequies you may remember. his coffin contained but another man's remains "love, my dear sir, is a much-mistaken phenomenon, which only perhaps the most loutish among us could understand because of its very simplicity. love belongs to the spiritual world; it is an attraction, based on affinities. there were such affinities between mrs. ridley and her husband. 293 "of course, you know something about wireless telegraphy. a wireless message can be intercepted by some one for whom it is not meant, even if that

the only really illuminating book on madness; and i strongly recommend its perusal to all alienists, psychologists, and members of the grade of neophyte. it throws an admirable light on the true nature of obsession and black magic. two things impressed me in particular (1) the statement that the arguments held with a patient never reach his consciousness at all, despite his rational answers. this phenomenon is true of my own sane life. i sometimes chat pleasantly to bores for quite a long time without any consciousness that i am doing so (2) the statement that medical men have no idea of the real contents of a madman's mind. i remember in the county asylum at inverness("here are the fools, and there are the knaves" said an inmate, pointing to the city) a man rolling from side to side with

ox* some press opinions "dr. m. d. eder in "the new age "yours also is the reincarnation and the life, o laughing lion that is to be "here you have distilled for our delight the inner spirit of the tulip's form, the sweet secret mystery of the rose's perfume: you have set them free from all that is material whilst preserving all that is sensual 'so also the old mystics were right who saw in every phenomenon a dog-faced demon apt only to seduce the soul from the sacred mystery' yes, but the phenomenon shall it not be as another sacred mystery; the force of attraction still to be interpreted in terms of god and the psyche? we shall reward you by befoulment, by cant, by misunderstanding, and by understanding. this to you who wear the phrygian cap, not as symbol of liberty, o ribald ones, but

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confined myself to accentuating its principal characteristics. but what is more important, i think, for the spiritually minded man, is to make acquaintance with the action of the poison upon the spiritual part of man; that is to say, the enlargement, the deformation, and the exaggeration of his habitual sentiments and his moral perception, which present then, in an exceptional atmosphere, a true phenomenon of refraction. the man who, after abandoning himself for a long timr to opium or to hashish, has been able, weak as he has become by the habit of bondage, to find the energy necessary to shake off the chain, appears to me like an escaped prisoner. he inspires me with more admiration than does that prudent man who has never fallen, having always been careful to avoid the temptation. the

marvellous passages does edgar poe, this incomparable poet, this never-refuted philosopher, whom one must always quote in speaking of the mysterious maladies of the soul, describe the dark and clinging splendours of opium! the lover of the shining berenice, egoeus, the metaphysician, speaks of an alteration of his faculties which compels him to give an abnormal and monstrous value to the simplest phenomenon "to muse for long unwearied hours, with my attention riveted to some frivolous device on the margin or in the typography of a book; to become absorbed, for the better part of a summer's day, in a quaint shadow falling aslant upon the tapestry or upon the floor; to lose myself, for an entire night, in watching the steady flame of a lamp, or the embers of a fire; to dream away whole days

produced is then to be rehearsed in a loud and clear voice. h. placing the telesma or material basis at the foot of the altar, state aloud the object to be attained, solemnly asserting that it "will" be attained: and the reason thereof. i. announcement aloud that all is prepared and in readiness either for the charging of the telesma, or for the commencement of the operation to induce the natural phenomenon. place a good telesma or material basis within the triangle. but a bad telesma should be placed to the west of same, holding the sword erect in the right hand for a good purpose, or its point upon the centre of the telesma for evil. j. now follow the performance of an invocation to attract the desired current to the telesma or material basis, describing in the air above the telesma the

d an oration similar to that in section o on evocation: telesma &c, being treated as the sigil of the spirit, substituting for "appear thou therefore in visible form &c "take on therefore manifestation before me &c. p. similar to the p section on invocations, except that in the prayer "to visible appearance" is changed into "to render irresistible this telesma" or "to render manifest this natural phenomenon of. 156 q. similar to this q section on evocations, saying finally "i conjure upon thee power and might irresistible" follow the mystic words. r. similar to this r section on evocations. in the telesma a flashing light of glory should be seen playing and flickering on the telesma, and in the natural phenomena a slight commencement of the phenomenon should be waited for. s. this being ac

then circumambulates thrice, holding the telesma in his right hand. t. similar to this t section for evocation, save that, instead of a spirit appearing, the telesma should flash visibly, or the natural phenomena should definitely commence. u. similar to the u section for evocations. v. the operator now carefully formulates his demands, stating what the telesma is intended to do; or what natural phenomenon he seeks to produce. w. similar to what is laid down in the w section for invocations, save that in case of a telesma, no banishing ritual shall be performed, so as not to decharge it, and in the case of natural phenomena it will usually be best to state what operation is required. and the material basis should be preserved, wrapped in white linen or silk all the time that the phenomeno

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n 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 phenomenon occurs in wireless telegraphy; chance currents make words, and are so read by the operator. they are called "atmospherics" i propose the retention of this useful word in place of the clumsy "telephone-cross-voices" like most statistics, such a comparison is misleading: for the beginner, almost invariably, so clumsy is his will, catches 184 quickly enough the gross breaks, but lets the m

among ourselves. a pill sufficient to balance the ten-grain weight of the scales. this, upon the authority of pereira and the dispensatory, i swallowed without a tremor as to the danger of the result. making all due allowance for the fact that i had not taken my hasheesh bolus fasting, i ought to experience its effects within the next four hours. that time elapsed without bringing the shadow of a phenomenon. it was plain that my dose had been insufficient. for the sake of observing the most conservative prudence, i suffered several days to go by without a repetition of the experiment, and then, keeping the matter equally secret, i administered to myself a pill of fifteen grains. this second was equally ineffectual with the first. gradually, by five grains at a time, i increased the dose to

tive. first: at two different times, when body and mind are apparently in precisely analogous states, when all circumstances, exterior and interior, do not differ tangibly in the smallest respect, the same dose of the same preparation of hasheesh will frequently produce diametrically opposite effects. still further, i have taken at one time a pill of thirty grains, which hardly gave a perceptible phenomenon, and at another, when my dose had been but half that quantity, i have suffered the agonies of a martyr, or rejoiced in a perfect phrensy. so exceedingly variable are its results, that, long before i abandoned the indulgence, i took each succcessive bolus with the consciousness that i was daring an uncertainty as tremendous as the equipoise between hell and heaven. yet the fascination em

m, to the latest deed of impropriety he had committed- all his existence fled before him like lighting in those burning emblems. things utterly forgotten- things at 262 the time of their first presence considered trivial acts- as small as the cutting of a willow wand, all fled by his sense in arrow-flight; yet he remembered them as real incidents, and recognized their order in his existence. this phenomenon is one of the most striking exhibitions of the state in which the higher hasheesh exaltation really exists. it is a partial sundering, for the time, of those ties which unite soul and body. that spirit should ever loose the traces of a single impression is impossible. in the morning he awoke at the usual time; but, his temperament being perhaps more sensitive than mine, the hasheesh del

to be worn. but his hand trembled much; neither was her own body steady. they both laboured under great nervous excitement "i could not" elph nor went on "tell you how the thing happened, unless i used my imagination- and the whole pack of you are unworthy of that exertion- nor will i take the trouble to search the bottom drawers of my reason for any explanation of what i take to be a very scarce phenomenon" 306 briefly- for the time is approaching which we must better utilize- piotr's hand shook so that he missed touching the lobe of little ljubov's ear. the jewel he held up to her face touched, instead, one of the empty orbits of his little friend. our villain, the man who bought and stole eyes, must have done his job very properly indeed, for ljubov, who, in a vain attempt to see that w

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ox* some press opinions "dr. m. d. eder in "the new age "yours also is the reincarnation and the life, o laughing lion that is to be "here you have distilled for our delight the inner spirit of the tulip's form, the sweet secret mystery of the rose's perfume: you have set them free from all that is material whilst preserving all that is sensual 'so also the old mystics were right who saw in every phenomenon a dog-faced demon apt only to seduce the soul from the sacred mystery' yes, but the phenomenon shall it not be as another sacred mystery; the force of attraction still to be interpreted in terms of god and the psyche? we shall reward you by befoulment, by cant, but misunderstanding, and by understanding. this to you who wear the phrygian cap, not as symbol of liberty, o ribald ones, but

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a very extraordinary mental experiment recorded in p.'s diary. d. a. made to p. the following suggestion for a meditation practice. 1. imagine that i am standing before you in my climbing clothes. 2. when you have visualized the figure, forbid it to move its limbs, etc. 3. then allow the figure to change "as a whole" its illumination, position and appearance. 4. carefully observe and remember any phenomenon in connection therewith. all this p. attempted with the following result: the figure of d.a: leaning on an ice-axcw was clearly seen, but at first it was a shade difficult to fix. the figure at once went 35 to my left, and stayed there; then i observed a scarlet tiphereth above the head and the blue path of hb:gemel (gimel) going upwards. around the head was bluish light, and tiphereth

e this reading as seldom as possible, as it is so very vague. 204 dhammapada, v. 1. him who has bought me. this, your majesty, is the basis of the act of truth by the force of which i turned the ganges back.205 in other words, by ignoring all accidents, all matters of chance, and setting to work, without favour or prejudice, to accomplish the one object in view, and so finally "to interpret every phenomenon as a particular dealing of god with the soul" in truth this is an "act of truth" the power begot by concentration and nothing else. we have seen at the commencement of this chapter how the atman (that essence beyond being and not being) allegorically fell by crying "it is i" and how the great hypocrisy arose by supposing individual atmans for all beings, and things which had to incarnat

ch the subtle sounds of the universe when in rechaka prevents mantra, as my mental muttering is not yet absolutely automatic. 15th. by the five signs my nadi are now purified.254 but this appears to me as unlikely. eyes on tip of nose 5 minutes. the nose grows very filmy and the rest of the field of vision loses its uprightness and is continually sliding into itself across itself. a most annoying phenomenon. nadi-yama. 15 minutes. this becomes easier. mental muttering of aum shivayavashi. on the 17th august po. and m itr nanda left colombo and journeyed to kandy; swami m itr nanda more particularly for his health; but p. so that he might escape the turmoil of a sea-port and to discover a suitable and secluded spot for a magical retirement, which he now had made up his mind to perform. 19th

5. 10. 20 for p.m. p.m. 30 minutes. 10. 15. 30 for 6 minutes. 5.25-6.26 pr n y ma. 5. 10. 20 for 31 minutes without any 257 dh ran on ajna prevents sleep: ditto on anahata causes it. 258 in practising pr n y ma, the breath may get convulsively withheld, all the muscles going suddenly rigid, without the will of the yogi. this is called sukshama-kumbhaka, or automatic holding in of the breath. this phenomenon marks a stage in attainment. p.m. p.m. breaks. 9.25-9.50 dh ran on the shiva pantacle given me by m itr nanda p.m. p.m. sw mi, mentally muttering "aum shivaya vashi."259 nothing particular occurred, though (were i not fixed in the know- ledge of the vanity of physiological tests) i should judge my weight had diminished.260 the a'sana gave no pain till i moved. i had my eyes turned up to

the sams ra chakkra, the inner "a" the bodhi stava, the buddha, the christ. this is fulfilled again and again the great prophecy: whenever the dhamma decays, and a-dhamma prevails, then i manifest myself. for the protection of the good, for the destruction of the evil, for the firm 272 this is a mere thought-form induced by misunderstanding the instruction of m itr nanda swami as to observing the phenomenon. establishment of the national righteousness i am born again and again!273 "it is a fallacy" wrote p "that the absolute must be the all-good. there is "not" an intelligence directing law; but only a line of least resistance along which all things move. its own selfishness has not even the wit to prevent buddha, and so its own selfishness proves its destruction "we cannot call nature "ev

ALEISTER CROWLEY EQUINOX EQ I 6 2

nox- some press opinions dr. m. d. eder in "the new age "yours also is the reincarnation and the life, o laughing lion that is to be "here you have distilled for our delight the inner spirit of the tulip's form, the sweet secret mystery of the rose's perfume: you have set them free from all that is material whilst preserving all that is sensual 'so also the old mystics were right who saw in every phenomenon a dog-faced demon apt only to seduce the soul from the sacred mystery' yes, but the phenomenon shall it not be as another sacred mystery; the force of attraction still to be interpreted in terms of god and the psyche? we shall reward you by befoulment, by cant, by misunderstanding, and by understanding. this to you who wear the phrygian cap, not as symbol of liberty, o ribald ones, but

ALEX SANDERS THE KING OF THE WITCHES

ch means he indulged 7 of competent writers have already dealt with this subjectdr margaret murray, for one, in her witch cult in western europe. i have merely attempted to portray the world of alex sanders, to describe the life and activities of one of the most powerful living witches and to gauge the appeal of witchcraft to thousands of ordinary men and women. my own position with regard to the phenomenon is that i would no more become a witch than i would a parachutistand for the same reason: fear. even looking into my own future holds no attraction for me. that witches can see the futureor part of it-i have no doubt. that they can alter its course, i prefer to deny. witches have no monopoly of wisdom and the only common denominator amongst them is the joy they fmd in their god. reared

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

of its energy, the origin of its activity, and that which holds the form together as a unity. this thought can well be worked out in connection with man, for instance. for the purpose of our lecture, man can be defined as that central energy, life, or intelligence, who works through a material manifestation or form, this form being built up of myriads of lesser lives. in this connection a curious phenomenon has been frequently noticed at the time of death; it was brought very specially to my notice some years ago by one of the ablest surgical nurses of india. she had for a long time been an atheist, but had begun to question the ground of her unbelief after several times witnessing this phenomenon. she stated to me that, at the moment of death, in several cases, a flash of light had been s

to be inspired. i am not here speaking of mediumship, nor do i mean mediumistic ability. there is nothing more dangerous than that which is usually meant by the term of "medium" the average medium is a man of a negative or receptive nature, and usually so loosely co-ordinated in his threefold nature that an extraneous force or entity can use his brain, his hand, or his body. it is quite a common phenomenon. automatic writing, ouija boards, and spiritualistic seances of a low order are rampant these days, and are driving thousands into insanity, or into nervous disorders. but there is something of which mediumship is simply a distortion, and this something is inspiration. to be capable of being inspired means that a human mind has reached a stage in his evolution where he is consciously an

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

t containing the- 131- initiation, human and solar copyright 1998 lucis trust potentialities of divinity. these potentialities will be unfolded during the course of evolution. this triad forms the individualised or separated self, or ego. viveka. the sanskrit "discrimination" the very first step in the path of occultism..is the discrimination between the real and the unreal, between substance and phenomenon, between the self and the not-self, between spirit and matter. wesak. a festival which takes place in the himalayas at the full moon of may. it is said that at this festival, at which all the members of the hierarchy are present, the buddha, for a brief period, renews his touch and association with the work of our planet. yoga. 1. one of the six schools of india, said to be founded by p

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

or around his central point, his mainspring of animation; this brings him within the range of activity of other men, other human atoms. this similarly either tends to co-operation or cohesion, or to separation or repulsion. again it must be borne in mind that even in cohesion identity is preserved. a heavenly man, through the form of a planetary chain, similarly revolves upon his axis, and a like phenomenon may be observed. a planet repulses a planet similarly charged, for it is a known law that like particles repel each other, but occultly it is a known law that they will eventually attract each other as the vibration becomes sufficiently strong. a negative planet will be attracted by a positive, and so on through all forms. this is the manifestation of sex in- 162- a treatise on cosmic f

shines forth, a sphere of radiant glory is seen which gradually increases the intensity of its light, its heat and its radiance until capacity is reached, or that which we call perfection. we should note and distinguish the words light, heat and radiance, which are the distinctive features of all individualised entities from gods to men. man is beginning to arrive partially at the secret of this phenomenon through his ability to produce through scientific knowledge, that which is called electric light and which is used by man for illumination, heat and healing. as more anent this matter is discovered by physical plane students, the whole question of existence and of creative activity will become clearer. as regards the origin of the fire of mind something more may be learned through study

the astral plane, the liquid sub-plane of the cosmic physical plane. a reflection of this (or a further working out, if that term is preferred) is found in the liquid portions of the physical planet. the seventh subplane of the cosmic physical plane can be subdivided into seven, which are our seven physical subplanes. it is this knowledge which enables a magician to work. given a certain physical phenomenon such as the weight of water, for instance, upon a planet and an initiate of the higher orders can form deductions from it as to the quality of the exalted life manifesting through a plane. he arrives at this knowledge through a process of reasoning from the liquid (sixth) subplane of the systemic physical plane to: a. the liquid subplane of the cosmic physical, our systemic astral plane

h ever burn" it was the result of the knowledge of natural law and its adaptation to opportunity. in the fourth rootrace another adaptation of force occurred. again time and opportunity were taken advantage of to open the door into the fifth kingdom by the method of forced initiation. a third type of electricity played its part in bringing about this event, and it is the effect of this electrical phenomenon upon the units (who are themselves centres of energy) which scientifically viewed indicates a man's suitability for the ceremony of initiation, and his availability as a transmitter of spiritual energy to the world. every initiate is technically a transmitter of force and his work is consequently threefold: 1. to provide a threefold vehicle capable of the necessary resistance to the for

a-systemic centres, is ever to bring about a primary destruction leading on to revelation. that which is imprisoned must be loosed. so it will be in this rootrace, the fifth. certain cosmic forces are at work and the full effect of their energy is not yet apparent. this incoming force, the hierarchy will avail itself of in order to push forward the planetary plans. in every case the effect of the phenomenon is felt in some one or other of the kingdoms beside the human. in the individualisation period, it is apparent that a tremendous stimulation took place in the animal kingdom a stimulation which has persisted, and which has led to the phenomenon of "domestic animals" as we call them, and their relatively high stage of intelligence as compared to the wild animals. in atlantean days the op

rough knowledge of the etheric constitution of the body) of the vitality latent in it, and a temporary turning of that latent fire to the increase of the activity of the germ or spark of mind; this will be effected by a dynamic action of the will. this seems impossible, and well nigh senseless phraseology when considered in terms of consciousness and of spirituality, but let the student study the phenomenon in terms of the cosmic physical plane, and from the standpoint of the gaseous and etheric subplanes, and he will see that in all these septenary fires it is ever the fire of matter in reality, and these sevenfold diversifications of electrical phenomena can ever affect each other. thus, in the mahamanvantara, the three methods of individualisation in connection with our planetary scheme

ALICE A BAILEY05 THE LIGHT OF THE SOUL

ipulation of force, and the entering of that world wherein forces are actively set in motion which result in phenomenal effects. he has to study and comprehend practically and intelligently the working of the law of cause and effect, and he leaves off dealing with effects and centres his attention on their producing causes. in relation to himself, he comes to realise that the primary cause of the phenomenon of his objective existence in the three worlds is the ego itself, and that the secondary causes are the aggregate of those fundamental egoic impulses which have led to the development of response to sense contacts on the three planes. these impulses have produced effects which (being under the law) must work out into objectivity on the physical plane. therefore there is much importance

f the world, is universally spread throughout all aspects of divine life. 2. magnitude. mahima. this is the power to expand one's consciousness and thus enter into the greater whole as well as into the lesser part. 3. gravity. garima. this concerns weight and mass and deals with the law of gravity which is an aspect of the law of attraction. 4. lightness. laghima. this is the power underlying the phenomenon of levitation. it is the capacity of the adept to offset the attractive force of the planet and to leave the earth. it is the opposite to the third siddhi. 5. the attainment of the objective. prapti. this is the capacity of the yogin to achieve his goal, to extend his realization to any locality, to reach anything or any place he desires. it will be apparent that this will have an appli

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

tration is attention, that is, one-pointed attention. it is interesting to note what father mar chal says in this connection. he points out that "attention is a direct path to full perception, to hallucination, or, more generally, to belief..it brings about an at least momentary unification of the mind by the predominance of one mental group..but this 'mental unity' realized to some degree in the phenomenon of attention, is also the sole subjective condition which, we have seen, accompanies always the true or false perception of the real."8(62) the question may be asked, what is the easiest way to teach oneself to concentrate? one might reply, in the words of the french proverb "le meilleur moyen de d placer est de remplacer "the best way to eliminate is to substitute" and one way that may

ision stays long in my memory. i see, hear, and know at the same time, and learn what i know in the same moment..i cannot recognize any sort of form in this light, although i sometimes see in it another light that is known to me as the living light..while i am enjoying the spectacle of this light, all sadness and sorrow disappear from my memory "i know a few individuals who are familiar with this phenomenon from personal experience. as far as i have ever been able to understand it, the phenomenon seems to have to do with an acute condition of consciousness as intensive as it is abstract, a 'detached' consciousness.,which, as hildegarde pertinently remarks, brings up to consciousness regions of psychic events ordinarily covered with darkness. the fact that, in connection with this, the gene

bstract, a 'detached' consciousness.,which, as hildegarde pertinently remarks, brings up to consciousness regions of psychic events ordinarily covered with darkness. the fact that, in connection with this, the general bodily sensations disappear, shows that their specific energy has been withdrawn from them, and has apparently gone toward heightening the clearness of consciousness. as a rule, the phenomenon is spontaneous, coming and going on its own initiative. its effect is astonishing in that it almost always brings about a solution of psychic complications, and thereby frees the inner personality from emotional and imaginary entanglements, creating thus a unity of being, which is universally felt as a 'release'"25(112) these words any experienced teacher of meditation can unequivocally

spontaneous, coming and going on its own initiative. its effect is astonishing in that it almost always brings about a solution of psychic complications, and thereby frees the inner personality from emotional and imaginary entanglements, creating thus a unity of being, which is universally felt as a 'release'"25(112) these words any experienced teacher of meditation can unequivocally endorse. the phenomenon is most familiar and goes to prove surely that there is a close physical correspondence to mental illumination. hundreds of cases could be proved, were people willing to relate their experiences, but too many refrain from so doing because of the mockery and scepticism of the man who knows little. this light in the head takes various forms, and is often sequential in its development. a d

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

incidentally also we gain poise as we study our own life impulses, for they also have their ebb and flow, and alternate between periods of light and periods of darkness. we have with us always that symbolic daily occurrence wherein the part of the world in which we live swings out into the clear light of the sun, and later returns into the healing dark of the night. our very familiarity with the phenomenon causes us to lose sight of its symbolic significance and to forget that under the great law, periods of light and dark, of good and evil, of submergence and emergence, of progress into illumination and apparent betrayal into darkness, characterize the growth of all forms, distinguish the development of races and nations, and constitute the problem of the aspirant who has built for himse

ons can make rapid progress in intuitional growth if they persevere in their meditation, train their intellects, and endeavour always to think in terms of universals. let them look at the historical retrospect as part of the emerging preparation which will inaugurate the future. let them take heart of grace as they recognise the fact that the kingdom of souls is steadily becoming a physical plane phenomenon (do i speak paradoxically) and will be known eventually as a kingdom of nature and considered so by the scientists before two centuries have passed away. these "organised observers" form the outer circle of the new group and their keynote is synthesis, the elimination of non-essentials and the organising of human knowledge. working in the many fields of human awareness, they are disting

age the true aspirant to think and may, alas, only irritate the casual thinker who seeks easy and quick methods and formulas through which to work. heat and moisture are present in the production of all forms of life, but the great mystery (and almost the final mystery to be explained to the adept) is how the merging of three fires can produce moisture or the watery element. this problem and this phenomenon constitute the basis of the great illusion to which the ancient books refer; through the agency of the combination, the enveloping maya is produced. there is, in reality, no such thing as water; the watery sphere, the astral plane, is, could you but realise it, an illusory effect and has no real existence. yet in time and space and to the understanding of the witnessing consciousness it

udent that the light of his soul (reflected in his mind) and the energy of form (as expressed in- 350- a treatise on white magic copyright 1998 lucis trust his etheric body) are for him, in the realm of temporary duality, his two basic realities. the watery nature of his astral experience in which these two aspects of divinity seem (again illusion, be it noted) to meet and work is but a glamorous phenomenon and in an occult sense is not based on fact. any true aspirant knows that his spiritual progress can be gauged in terms of his freedom from this illusion and of his release into the clear air and pure light of his spiritual consciousness. in its consciousness, the animal kingdom works with the second of these two basic realities, and for it the life of the etheric body and the force whi

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

angle of a temporarily accepted hypothesis, and thus seek to gather those analogies and indications which may substantiate the point of view. to the aspirant, and to those who are seeking to demonstrate the existence of the soul because they believe in its existence, this expression of its laws and tradition, its nature, origin and potentialities will become a gradually deepening and experienced phenomenon. what i indicate and the suggestions i may make, will, i forecast, be demonstrated, in the scientific sense, during the coming aquarian age. science will then have penetrated a little further into the field of intangible yet real phenomena; it will have discovered mayhap it has already made this discovery) that the dense and concrete do not exist; it will know that there is but one subs

result, the perfume of the flowers, as found in the higher units of the vegetable kingdom. this perfume can be either deadly or vitalising, and can either delight or repel. it attracts and constitutes part of the aroma of this kingdom which is sensed in the planetary aura, though unrecognised as a whole by humanity. you isolate a perfume. yet the perfume of an entire kingdom is a well recognised phenomenon to the initiate. students would find it of interest to trace similar analogies in the other kingdoms in nature, remembering however that this kingdom is esoterically ahead of the others, for there are three rays participating in its perfecting. it might be stated that three rays will ultimately affect each of the other three kingdoms- 153- a treatise on the seven rays- volume i: esoteri

nto two aspects or halves. these we can call spirit and matter, male and female, positive and negative; and they are in the nature of a stage upon the evolutionary ladder towards a final unity or homo-sexuality which has no relation to that perversion which is, today and inaccurately, called "homosexuality. this latter manifestation is rampant at this time in a mental and modern conception of the phenomenon, but it is rare indeed to find a person who truly combines within himself the two sexes, and is, physiologically and mentally entirely "self-satisfying, self-sustaining and self-propagating. down the ages, here and there, we find the true homo-sexual emerging as a guarantee of a distant racial and evolutionary achievement, when the world cycle will have been run and the two separated ha

owards this coming discovery, and much will be revealed along these lines during the next fifty years. the principle of coordination about which men talk has reference, in the last analysis, to this concept, and the scientific basis of all meditation work is really to be found in this basic truth. the bringing in of force and the offering of a channel are all mystical ways of expressing a natural phenomenon as yet little understood, but which will eventually give the clue to the second aspect of electricity. this will be released in fuller measure during the aquarian age, through the agency of the seventh ray. one of its earliest effects will be the increase of the understanding of brotherhood and its really scientific basis. i referred to the fact that man must before long function as fre

been peace and understanding, but at times, war and disruption; this is made abundantly clear by several of the stories in the old testament. symbolically speaking, some of the sons of god fell from their high estate, led, at one time, by "lucifer, son of the morning. this "fall of the angels" was a tremendous event in the history of our planet, but was nevertheless only a passing and interesting phenomenon in the history of the solar system, and a trifling incident in the affairs of the seven constellations, of which our solar system is but one. pause and consider this statement for a moment, and so readjust your sense of values. the standard of happenings varies in importance according to the angle of vision, and what (from the angle of our earth's unfoldment in consciousness) may be a f

an kingdom is seeking to make manifest the desire or the love nature of the planetary logos. the three subhuman kingdoms seek to manifest the intelligent nature of the planetary logos. a treatise on cosmic fire, pp. 1043, 1044. 7. the mineral kingdom is responsive to the lowest type of energy, the lowest aspect of fire. the vegetable kingdom is responsive to that type of energy which produces the phenomenon of water. the animal kingdom is responsive to the type of energy which is a combination of the two above mentioned, fire and water. the human kingdom is responsive to the energy of fire at its highest manifestation in the three worlds. a treatise on cosmic fire, pp. 1071, 1072. 8. the period of radiation is longest in the mineral kingdom and shortest in the human kingdom. a treatise on

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

word itself. we need to get behind the symbol to that which it embodies, and to shift our attention away from the world of outer forms to that of inner realities. keyserling points this out in these words "the process of shifting levels from the letter to the inner meaning in the matter of spiritual attitudes can be clearly set forth by one single proposition. it consists in `seeing through' the phenomenon. every living phenomenon is, first and last, a symbol; for the essence of life is meaning. but every symbol which is the ultimate expression of a state of consciousness is in itself transparent for another deeper one, and so on into eternity; for all things in the sense-connexion of life are inwardly connected, and their depths have their roots in god "therefore, no spiritual form can e

te of consciousness is in itself transparent for another deeper one, and so on into eternity; for all things in the sense-connexion of life are inwardly connected, and their depths have their roots in god "therefore, no spiritual form can ever be an ultimate expression; every meaning, when it has been penetrated, becomes automatically a mere letter-expression of a deeper one, and herewith the old phenomenon takes on a new and different meaning. thus, catholicism, protestantism, greek-catholic, islamism and buddhistic religiousness can in principle continue, on the plane of this life, what they were and yet signify something entirely new."4 the only excuse for this book is that it is an attempt to penetrate to that deeper meaning underlying the great events in the life of christ, and to bri

the most ancient, the spirit, the lord god. the golden-gleaming am i, of form divine. without hand and foot, rich in unthinkable might, sight without eyes, hearing without ears, free from all form, i know. but me none knows. for i am spirit, am being" 9 the mass of literature that has been written in an attempt to portray the wonder of the transfiguration and the vision of god, is an outstanding phenomenon of the religious life, and one of the strongest testimonies to the fact of the revelations. the very simplicity of the story as related in the gospels has a majesty and a convincing power of its own. the apostles saw a vision and they participated in an experience wherein christ jesus stood before them as perfected man, because fully divine. they had shared with him his service; they ha

d when the disciples heard it, they fell on their face, and were sore afraid. and jesus came and touched them, and said, arise, and be not afraid. and when they had lifted up their eyes, they saw no man, save jesus only."11- 94- from bethlehem to calvary copyright 1998 lucis trust a consideration of the various unifications which christ had made in himself will have prepared us for the stupendous phenomenon of the revelation which forced the three disciples to their faces. three kneeling kings or magi attended the birth initiation. at this crisis there were three disciples prostrate upon the ground, unable to look upon the glory which had been revealed. they thought that they knew their master, but the familiar presence had been transformed, and they stood before the presence. the sense of

the transfiguration can we dare to climb mount golgotha. only when we have achieved expression of divinity in and through the lower personal nature shall we have attained to that of worth and value which can be permitted, under the divine plan, to be crucified. this is a forgotten truth. yet it is all part of the evolutionary process whereby god is revealed through humanity. the great and natural phenomenon which humanity will some day through self-expression and also under the law reveal in itself includes the beauty which shone forth from christ as he stood transfigured before his three friends, was recognised by god his father, and received the testimony of moses and elias, the law and the prophets, the past and that which bears witness to the future. one point might here be brought out

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

nsequent sensitivity to a. guidance. b. cooperation with the plan. c. soul contact. the last three groups of problems under sensitivity are most definite and real in the experience of disciples. the first group of problems (those arising out of intense mental activity) are those of the pronounced intellectual and they range all the way from a narrow crystallised sectarianism to that psychological phenomenon called idee fixe. they are largely the problems of thought-form making, and by their means the man becomes the victim of that which he has himself constructed; he is the creature of a frankenstein of his own creation. this tendency can be seen working out in all schools of thought and of cultures and is primarily applicable to the leader type of man and to the man who is independent in

e will then bring his mind to bear upon the problem; he will then discover that the vision is but the reflection of the plan of god. he will know that the power to personalise aspiration must be transformed into the power to depersonalise oneself, prior to world service and cooperation with the hierarchy. 4. detachment. this is one of the major psychological difficulties which leads to the common phenomenon of cleavage. it is one of the hardest to handle. the mystic who can see naught but his vision, who registers that vision in terms only of symbolic forms, of sexual longing, of agonising aspirations and an intense "wish-life" of dream and desire may eventually succeed in severing all right relations both within himself (with his physical body in one place, his emotional life directed to

hysical vehicle becomes less and less firmly established and the link gets looser and looser until the man spends most of his time out of his body in a condition of semi-trance or a deep sleep condition. students should make no effort to see the light in the head, but when it is sensed and seen then there should be a careful regulation and registration of it. second ray types will respond to this phenomenon more easily and more frequently than first or third ray types. first ray people will register the inflow of force and power with facility and will discover that their problem lies in the control and the right direction of such energies. much of the present impasse to be found in the personalities of the aspirants of the world is due to the fact that the light that is in them remains und

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

erefore, attempt the following breathing exercise, paying particular attention to the interlude, and to the line of thought which you carry forward during these interludes. this is, for you, a somewhat difficult task, yet the interlude should be the easiest and most effective part of the meditation work. an interlude, properly held and utilised, is one of the preparatory steps towards that occult phenomenon, called by the oriental teachers, samadhi. then meditate deeply during the next six months on the following six phrases, holding the consciousness as high in the head as possible, and attempting to hold the mind steady in the light and aligned with the brain. 1st month may the light of the soul illumine my mind, and shed a light upon the way of others. 2nd month may the love of the soul

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

g this lesson and making their first faltering steps along that lighted way of right relationships. the present time is unique in that it is (as never before) a cycle or period of conferences communal, national and international and of men getting together. clubs, forums, committees, conferences, and leagues are forming everywhere for the discussion and study of human welfare and liberation; this phenomenon is one of the strongest indications that the christ is on his way. he is the embodiment of freedom, and the messenger of liberation. he stimulates the group spirit and the group consciousness, and his spiritual energy is the attractive force, binding men together for the common good. his reappearance will knit and bind together all men and women of goodwill throughout the world, irrespe

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

heir divine power. it might be of interest to you to know just what rays controlled these sons of god: hercules, the sun-god, had a first ray soul, a second ray personality and a sixth ray astral body. these potencies and energies sufficed to carry him through all the trials and the labours of the disciple. the buddha had a second ray soul, a first ray personality and a sixth ray mind a very rare phenomenon. the christ had a second ray soul, a sixth ray personality (which accounted for his close relationship with the master jesus, plus a first ray mind. these three all embodied the essences of the spiritual life and all of them were enabled to set their seal upon history and upon the hearts of men, largely through the potency of their sixth ray expression. all of them embodied also the new

o the various viewpoints in the many fields of thought political, religious, economic, social, educational and philosophical. the result of all this conflict is, i would tell you, definitely good, and it demonstrates the steady achievement of the great white lodge. the consciousness of humanity has been definitely expanded and the whole world of men at this time is thinking. this is a totally new phenomenon and a fresh experience in the life of the human soul. the first result of all the turmoil has been to shift the focus of human attention on to the mental plane and thereby nearer to the sources of light and love. it is right here and in connection with this eventful change of focus that the world disciples can shoulder responsibility and proceed to active work. when i here speak of disc

and formulated idea. under the immediate expression of the sixth ray, the divine principle of desire has shifted potently away from the desire for material form into the realm of higher desire. though materialism is still rampant, there are few people who are not animated by certain definite idealistic aspirations for which they are ready, when needed, to make sacrifices. this is a relatively new phenomenon and one that should be carefully noted. down the ages, great sons of god have ever been ready to die for an idea; today, whole masses of men are equally ready and have done so, whether it is the idea of a superhuman state, empire or nation, or some response to a major world need, or some potent adherence to some current ideology. this indicates phenomenal racial achievement and the pron

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

and the innate light of the astral body, also found localised in that centre, into the heart centre between the shoulder blades. i would, therefore, warn each and all of you to proceed with the utmost care and i would caution you that if you suffer any solar plexus disturbance or encounter in yourselves any increased emotional instability, to be not unduly disturbed. i would ask you to regard the phenomenon of disturbance as simply a temporary difficulty, incident upon the service which you- 85- glamour: a world problem copyright 1998 lucis trust are seeking to render. if you pay this intelligent attention to the matter and no more, refusing to be distressed or to be disturbed, no bad results will be felt. in connection with your anticipated group work along these lines, you will proceed w

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

a, and vertical impression will come from the higher levels of the spiritual triad and, still later, from shamballa. then the world of humanity will be to him what the subhuman kingdoms were when the fourth kingdom, the human, was the field of his registered horizontal impression. you have here the true significance of the cross of humanity clearly revealed. the fact of registration is no unusual phenomenon. sensitive people are constantly being impressed from some level of consciousness or other, and are receptive to these impressions according to the level of consciousness upon which they normally function; mediums, for instance, are exceedingly prone to receive impressions from etheric or astral levels, as are the- 59- telepathy and the etheric vehicle copyright 1998 lucis trust vast ma

this is all connected with the solar plexus activity of the personality and this when the love nature or second aspect is unfolded or unfolding becomes the "seed or germ" of the intuitive faculty. the entire process is, therefore, astral-buddhic and involves the lower aspects of the universal mind as an agent. 2. mental telepathy or the interplay of transmitted thought. though this is a constant phenomenon among advanced intellectual people, it is still scarcely recognised, its laws and modes of expression are as yet unknown, and the best minds and interpreters on subjective levels still confuse it with solar plexus reactions. it is a relatively new and unexplored science, but the- 62- telepathy and the etheric vehicle copyright 1998 lucis trust range of its activities is not astral and

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

an aspect of the curious and mysterious relation between the first and the second rays. 3. pisces. in this sign the work is consummated and the will of the father works out through the second ray will as the will-to-save. in gemini, therefore, you have the two, the pair of opposites and the will-to-relate; in virgo, you have their work in cooperation, the nurturing of the life of that second ray phenomenon, a christ, the consummation of the task of matter and its elevation into heaven. in pisces, you have the consummation of the work of that which the matter aspect has made possible, and the christ emerges as the world saviour. all this has taken place through the will aspect of the second ray, focussed in shamballa, expressing itself through humanity and consummated in the hierarchy. her

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

n has ever given me. if i once did so he would never dictate to me again. i want to make that entirely clear. i do not always understand what is given. i do not always agree. but i record it all honestly and then discover it does make sense and evokes intuitive response. this work of the tibetan has greatly intrigued people and psychologists everywhere. they dispute as to what is the cause of the phenomenon, and argue that what i write probably comes- 93- the unfinished autobiography copyright 1998 lucis trust from my subconscious. i have been told that jung takes the position that the tibetan is my personified higher self and alice a. bailey is the lower self. some of these days (if i ever have the pleasure of meeting him) i will ask him how my personified higher self can send me parcels

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

of integration is as yet greater than its quality potency. in the earlier stages of human evolution, it is the coherence aspect that demonstrates. later as man's response apparatus, or bodies, becomes more developed, the quality aspect of the soul begins to demonstrate increasingly. 3. seen from the inner side where time is not, the human creature demonstrates as an amazing kaleidoscopic mutable phenomenon. bodies, so called, or rather aggregates of atomic units, fade out and disappear, or flash again into manifestation. streams of colours pass and repass; they twine or intertwine. certain areas will then suddenly intensify their brightness and blaze forth- 22- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust with brilliance; or again they can be seen d

s, so called, or rather aggregates of atomic units, fade out and disappear, or flash again into manifestation. streams of colours pass and repass; they twine or intertwine. certain areas will then suddenly intensify their brightness and blaze forth- 22- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust with brilliance; or again they can be seen dying out and the phenomenon in certain areas will be colourless and apparently non-existent. but always there is a persistent over-shadowing light, from which a stream of lights pours down into the phenomenal man; this can be seen attaching itself in two major localities to the dense inner core of the physical man. these two points of attachment are to be found in the head and in the heart. there can also be seen

the race; there was only rampant, ruthless, insatiable desire. this action of the great white lodge forced two issues and confronted the race with two hitherto unrealised problems. the first was that psychological attitudes and states of consciousness can and do bring about physiological conditions, these being both good and bad. secondly, for the first time the people faced with recognition the phenomenon of death death which they themselves brought about in a new way and not just by physical means. this had to be dramatised for them in some definitely objective manner, for as yet the masses did not respond to verbal teaching but only to visual events. when, therefore, they saw a particularly predatory and rapacious person begin to suffer from a dire disease which seemed to arise from wi

uch as these, wherein cancer is the second great agent of destruction and mortality (and if i am right that cancer is a planetary disease, then almost anyone is liable to it. fear is the great predisposing factor. inertia and emotionalism are, likewise. on dementia praecox- 186- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust what is dementia praecox? does the phenomenon evidence a family group tradition? is there any clue in the fact that it first manifests itself in early adolescence? is the general practitioner correct in placing it in the category of hopeless cases? these and similar questions are constantly asked by students and practitioners of healing. these forms of physical diseases which come under the general head of insanities are far more a

my third point is to suggest to you and to all engaged in the healing art that much of the so-called disaster, involved in disease and in death (particularly the latter) is to be found in a wrong attitude toward death, and to an overestimation of the beneficence of form life. the release of a soul through disease and death is not necessarily an unhappy occurrence. a new and better attitude to the phenomenon of death is essential, is possible and near. upon this i need not here enlarge. but i do seek to give you a new slant on the subject of sickness and of death. will you be astonished also if i state that under the law it is quite possible to "interfere with karma? the great laws can be transcended and frequently have been in the past, and increasingly will be in the future. the law of gr

humanity attains this outlook upon the fact of death or the art of dying, the entire attitude of the race of men will undergo beneficent change. this will be paralleled, as time elapses, by a rapport between men upon telepathic levels; men will be steadily growing in intelligence, and humanity will be increasingly focussed upon mental levels. this telepathic rapport will be a common and ordinary phenomenon of which modern spiritualism is the guarantee, though the distortion (and a very serious distortion) is largely based on humanity's wishful thinking, with very little true telepathy to be found in it. the telepathy which is present today between the medium (in or out of trance) and the bereaved relative or friend is not between the one who has experienced the release of death and the on

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

os and the many conflicting schools and ideologies, with their attendant movements and- 444- the externalisation of the hierarchy copyright 1998 lucis trust organisations; out of all these, order and truth and the new civilisation will emerge. this civilisation will emerge as the result of mass thinking; it will no longer be a civilisation "imposed" by an oligarchy of any kind. this will be a new phenomenon and one for which the hierarchy has had to wait, prior to reappearing. had the hierarchy come before this era of thought and of massed discussion and the fight to further creative ideas, the tenets and the truths for which the hierarchy stands could be regarded as being also "imposed" upon humanity, and therefore as infringing human freedom. this will not now be the case, and the hierar

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

barrier and obstacle; to the true spiritual neophyte, the door connotes "overcoming" we shall not consider further the approach of the black brothers to that door, but shall confine ourselves to a consideration of the initiations of the great white lodge. this door of initiation is connected with the great problem of what h.p.b. calls the "mystery of electricity; the door is itself an electrical phenomenon essentially. having said this, even if you do not understand my meaning, you can, however, grasp the possibility that (being electrical in nature) it can easily present an obstructing force, a repelling energy to the approach of the aspirant; this is the correct way to look at it. it is only when the electrical energy of which the door is constituted and that of which the man is constru

rom the monad and giving a new revelation. this monadic process begins at the third initiation. it might be added that the third initiation (culminating in the transfiguration) is taken on the three higher levels of the mental plane, and that it is therefore upon the fourth level of the mental plane that the aspirant first of all stands before the door, seeking initiation. that electrical unit or phenomenon of electricity which we call the fourth kingdom in nature, on this fourth subplane of the mental plane esoterically "ejects" the unit of electricity which is ready to be absorbed by the higher form of electricity. fire by friction dies out and solar fire takes its place, and the relationship between the two higher forms of electricity becomes established. it is solar fire which forms an

ARADIA GOSPEL OF THE WITCHES

, and sucha survival of faith in the old mythology, as all the reflected second-hand hellenism of the aesthetescannot equal. that a real worship of or belief in classic divinities should have survived to the presentday in the very land of papacy itself, is a much more curious fact than if a living mammoth had beendiscovered in some out of the way corner of the earth, because the former is a human phenomenon.i foresee that the day will come, and that perhaps not so very far distant, when the world of scholarswill be amazed to consider to what a late period an immense body of antique tradition survived innorthern italy, and how indifferent the learned were regarding it; there having been in very truth onlyone man, and he a foreigner, who earnestly occupied himself with collecting and preserv

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

tory or etiology. certainly, in the imperfect art of historiography, records are selective; the events in the lives of significant historical figures are exaggerated while those of less significant figures can become conflated or even lost. this tendency occurs in order to create a coherent narrative structure that coincides with the particular agendas of the historian. hayden white explains this phenomenon with regards to western historiography as a literary stylization. history is not fictional, but it incorporates many similar elements found within fiction, such as moods and a timeline with a perceivable beginning, middle, and end. this occurs because a historian pulls information from a sea of data that he or she considers especially significant in order to create a narrative in which

BLAVATSKY H P ANTHROPOGENESIS

misunderstood. an "adam" made of the dust of the ground will always be found preferable, by a certain class of students, to one projected out of the ethereal body of his creator; though the former process has never been heard of, while the latter is familiar, as all know, to many spiritualists in europe and america, who, of all men, ought to understand it. for who of those who have witnessed the phenomenon of a materialising form oozing out of the pores of a medium or, at other times, out of his left side, can fail to credit the possibility, at least, of such a birth? if there are[[vol. 2, page] 87 man not created perfect. in the universe such beings as angels or spirits, whose incorporeal essence may constitute an intelligent entity notwithstanding the absence of any (to us) solid organi

in, who gave the name of blastema to that which the darwinists call protoplasm, put forward a theory half occult and half scientifico-materialistic. he made adam, the a-sexual, spring suddenly from the clay, as it is called in the bible, the blastema of science "it is from this larval form of mankind that the evolutive force effected the completion of species. for the accomplishment of this great phenomenon, adam had to pass through a phase of immobility and unconsciousness, very analogous to the nymphal state of animals undergoing metamorphosis" explains naudin. for the eminent botanist, adam was not one man, however, but mankind "which remained concealed within a temporary organism. distinct from all others and never contracting alliance with any of these" he shows the differentiation of

tless system- thus supported, we venture to state the doctrine clearly. in an able article, written some fifteen years ago, our learned and respected friend prof. alex. wilder, of new york, shows the absolute logic and necessity of believing "the primeval race double-sexed" and gives a number of scientific reasons for it* he argues firstly "that a large part of the vegetable creation exhibits the phenomenon of bisexuality. the linnaean classification enumerating thus almost all plants. this is the case in the superior families of the vegetable kingdoms as much as in the lower forms, from the hemp to the lombardy poplar and ailanthus. in the animal kingdom, in insect life, the moth generates a worm, as in the mysteries the great secret was expressed "taurus draconem genuit, et taurum draco"

n eye to the esoteric meaning. and then, we repeat again, they will find, under the veil of more or less transparent allegories, every statement made herein corroborated by their own works. one or two instances have already been given as regards the appearance of the second race, which is called the "sweat-born" this allegory is regarded as a fairy-tale, and yet it conceals a psycho-physiological phenomenon, and one of the greatest mysteries of nature. but in view of the chronological statements made herein, it is natural to ask- could men exist 18,000,000 years ago? to this occultism answers in the affirmative, notwithstanding all scientific objectors. moreover, this duration covers only the vaivasvata-manu man, i.e, the male and female entity already separated into[[vol. 2, page] 149 how

mammalia, apes and the earlier simian creatures, the still earlier marsupialia, amphibia, pisces, by progressive transformations" all produced by "a series of natural forces working blindly. aim, without design (p. 36. the above-quoted passage bears its criticism on its own face. science is made to teach that which, up to the present time "has never been actually observed" she is made to deny the phenomenon of an intelligent nature and a vital force independent of form and matter, and to find it more scientific to teach the miraculous performance of "natural forces working blindly without aim or design" if so, then we are led to think that the physico-mechanical forces of the brains of certain eminent scientists are leading them on as blindly to sacrifice logic and common sense on the alta

t now be given with reference to this point as well as some others. the history of the third and fourth races must be amplified, in order that it may throw some more light on the development of our present humanity; and show how the faculties, called into activity by occult training, restore man to the position he previously occupied in reference to spiritual perception and consciousness. but the phenomenon of the third eye has to be first explained[[vol. 2, page] 289 the "third eye" the races with the "third eye" the subject is so unusual, the paths pursued so intricate, so full of dangerous pitfalls prepared by adverse theories and criticism, that good reasons have to be given for every step taken. while turning the light of the bull's eye called esotericism on almost every inch of the o

BLAVATSKY H P COSMOGENESIS

t is worse, unphilosophical* plato proves himself an initiate, when saying in cratylus that[[theos] is derived from the verb[[theein "to move "to run" as the first astronomers who observed the motions of the heavenly bodies called the planets[[theoi, the gods (see book ii "symbolism of the cross and circle) later, the word produced another term[[aletheia "the breath of god[[vol. 1, page] 3 proem. phenomenon in nature* intra-cosmic motion is eternal and ceaseless; cosmic motion (the visible, or that which is subject to perception) is finite and periodical. as an eternal abstraction it is the ever-present; as a manifestation, it is finite both in the coming direction and the opposite, the two being the alpha and omega of successive reconstructions. kosmos- the noumenon- has nought to do with

not matter as we know it, but the spiritual essence of matter, and is co-eternal and even one with space in its abstract sense. root-nature is also the source of the subtile invisible properties in visible matter. it is the soul, so to say, of the one infinite spirit. the hindus call it mulaprakriti, and say that it is the primordial substance, which is the basis of the upadhi or vehicle of every phenomenon, whether physical, mental or psychic. it is the source from which akasa radiates (a) by the seven "eternities" aeons or periods are meant. the word "eternity" as understood in christian theology, has no meaning to the asiatic ear, except in its application to the one existence; nor is[[vol. 1, page] 36 the secret doctrine. the term sempiternity, the eternal only in futurity, anything be

cret doctrine (a) mind is a name given to the sum of the states of consciousness grouped under thought, will, and feeling. during deep sleep, ideation ceases on the physical plane, and memory is in abeyance; thus for the time-being "mind is not" because the organ, through which the ego manifests ideation and memory on the material plane, has temporarily ceased to function. a noumenon can become a phenomenon on any plane of existence only by manifesting on that plane through an appropriate basis or vehicle; and during the long night of rest called pralaya, when all the existences are dissolved, the "universal mind" remains as a permanent possibility of mental action, or as that abstract absolute thought, of which mind is the concrete relative manifestation. the ah-hi (dhyan-chohans) are the

the senses or the intellect to cognize at present. the impalpable atoms of gold scattered through the substance of a ton of auriferous quartz may be imperceptible to the naked eye of the miner, yet he knows that they are not only present there but that they alone give his quartz any appreciable value; and this relation of the gold to the quartz may faintly shadow forth that of the noumenon to the phenomenon. but the miner knows what the gold will look like when extracted from the quartz, whereas the common mortal can form no conception of the reality of things separated from the maya which veils them, and in which they are hidden. alone the initiate, rich with the lore acquired by numberless generations of his predecessors, directs the "eye of dangma" toward the essence of things in which

swells, expanding from within without like the bud of the lotus (b (a) the seemingly paradoxical use of the sentence "seventh eternity" thus dividing the indivisible, is sanctified in esoteric philosophy. the latter divides boundless duration into unconditionally eternal and universal time and a conditioned one (khandakala. one is the abstraction or noumenon of infinite time (kala; the other its phenomenon appearing periodically, as the effect of mahat (the universal intelligence limited by manvantaric duration. with some schools, mahat is "the first-born" of pradhana (undifferentiated substance, or the periodical aspect of mulaprakriti, the root of nature, which (pradhana) is called maya, the illusion. in this respect, i believe, esoteric teaching differs from the vedantin doctrines of b

eriodical aspect of mulaprakriti, the root of nature, which (pradhana) is called maya, the illusion. in this respect, i believe, esoteric teaching differs from the vedantin doctrines of both the adwaita and the visishtadwaita schools. for it says that, while mulaprakriti, the noumenon, is self-existing and without any origin- is, in short, parentless, anupadaka (as one with brahmam- prakriti, its phenomenon, is periodical and no better than a phantasm of the former, so mahat, with the occultists, the first-born of gnana (or gnosis) knowledge, wisdom or the logos- is a phantasm reflected from the absolute nirguna (parabrahm, the one reality "devoid of attributes and qualities; see upanishads; while with some vedantins mahat is a manifestation of prakriti, or matter (b) therefore, the "last

BLUE EQUINOX

he loves, in a sense: but there will always remain in himself many discordant affections, as also the bond of habit, and these also must he conquer. in our holiest book it is written .thou hast no right but to do thy will. do that, and no other shall say nay. write it also in your heart and in your brain: for this is the key of the whole matter. here nature herself be your preacher: for in every phenomenon of force and motion doth she proclaim aloud this truth. even in so small a matter as driving a nail into a plank, hear this same sermon. your nail must be hard, smooth, fine-pointed, or it will not move swiftly in the direction willed. imagine then a nail of tinder-wood with twenty points.it is verily no longer a nail. yet nigh all mankind are like unto this. they wish a dozen different

. carrington is very careless too. he tells the story of col..s appearance to his old regiment at great length twice over. and we have yet the equinox 302 another complaint. he has apparently gone over almost wholly to the spiritists, and he has allowed himself at times to take a very crude flag-waving attitude about national psychologies. i should like to point out that every case of supernormal phenomenon is explained fully if we accept the rosicrucian teaching with regard to elementals. there is no space for detailed exposition of these points, but those familiar with the theory will find no difficulty at all in applying it to any particular case. this book is decidedly superior to true ghost stories; it is intended for read ers of a somewhat higher type of intelligence. but mr. carring

far advanced, all these thoughts in their hundreds and thousands diverging from the one thought, will again converge, and become the resultant of all those thoughts. he will get samadhi upon that original thought, and this will be a terrible enemy to his progress. 4. the mind is the great slayer of the real. in the word .mind. we should include all phenomena of mind, including samadhi itself. any phenomenon has causes and produces results, and all these things are below the .real. by the real is here meant the nibbanadhatu. 5. let the disciple slay the slayer. for. this is a corollary of verse 4. these texts may be interpreted in a quite elementary sense. it is of course the object of even the beginner to suppress mind and a!l its manifestations, but only as he advances will he discover wh

lyph of the same character as logos, ynda or the ineffable name. 12. for then the soul will hear and will remember. the word .hear. alludes to the tradition that hearing is the organ of spirit, just as seeing is that of fire. the word .remember. might be explained as .will attain to memory. memory is the link between the atoms of consciousness, for each successive consciousness of man is a single phenomenon, and has no connection with any other. a looking-glass knows nothing of the different people that look into it. it only reflects one at a time. the brain is however more like a sensitive plate, and memory is the faculty of bringing up into consciousness any picture required. as this occurs in the normal man with his own experiences, so it occurs in the adept with all experiences (this i

xing stronger, thy soul glides forth from her secure retreat; and breaking bose from the protecting shrine, extends her silver thread and rushes onward; when beholding her image on the waves of space she whispers .this is i .declare, o disciple, that thy soul is caught in the webs of delusion. an even more advanced instruction, but still connected with the question of the ego and the non-ego. the phenomenon described is perhaps atmadarshana, which is still a delusion, in one sense still a delusion of personality; for although the ego is destroyed in the universe, and the universe in it, there is a distinct though exceedingly subtle tendency to sum up its experience as ego. these three verses might be interpreted also as quite elementary; v. 14 as blindness to the first noble truth .everyth

observed. 13. shun ignorance, and likewise shun illusion. avert thy face from world deceptions; mistrust thy senses, they are false. but within thy body.the shrine of thy sensations. seek in the impersonal for the .eternal man; and having sought him out, look inward: thou art buddha .shun ignorance: keep on acquiring facts .shun illusion: refer every fact to the ultimate reality .interpret every phenomenon as a particular dealing of god with your soul. the equinox 40 .mistrust thy senses: avoid superficial judgment of the facts which they present to you. the last paragraph gives too succinct a statement of the facts. the attainment of the knowledge of the holy guardian angel is only the .next step. it does not imply buddhahood by any means. 14. shun praise, o devotee. praise leads to self

COLLIER IRENE CHINESE MYTHOLOGY

tes, this tradition was known but the ten suns were confined to the mythical past by the story that one day all of them came out at once and nine were shot by archer yi.3 the sun god dijun plays only a small role in chinese mythology. professor anne birrell surmises [t]he myth of the flood and its control was more nearly relevant to the lives of the people than the less real myth of the unnatural phenomenon of solar disaster.4 dijun s wife shiho plays a more prominent part in her position as mother of the suns. scholar anthony christie clarifies: both sun and moon are in fact suns and moons, ten and twelve in number respectively. each of these heavenly bodies is in the care of a mother who is in some sense responsible for their proper functioning.5 professor birrell explains further: ti ch

COSIMANO CHARLES ELEMENTARY PSIONICS

ese things because they show up in the etheric body. the term for them is "wave-form" some psychics would consider the reaction to be thought-forms but they are mistaken. there is a vast difference. a thought-form is a clump of energy, as you will recall, which tends to stay put for a length of time in proportion to the amount of energy put into it. a wave-form, on the other hand, is a transitory phenomenon which spreads throughout the etheric body like the proverbial ripples in a pond after you toss in a rock. now, if you have never seen a pond, fill the bathtub with water and toss in a penny. you will see what everyone is talking about. wave-forms, unlike the much more powerful thought-form, can never take on a life of their own and rarely influence another person directly unless that pe

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

ntinued up to the present day, both in their own right, and within other secret societies which are, after all, part of the same overall organisation. this period of the cathars and the crusades spawned many brotherhood offshoots, which continue to significantly influence events- secret societies like the knights hospitallers of st. john, known today as the knights of malta. nor was this merely a phenomenon of the christian and jewish world. similar secret societies were created within all cultures, and the arab brotherhood grand lodge in cairo was to become a major manipulator of events. the aim of this negative brotherhood structure is to persuade the mass of the people to believe any old nonsense while the manipulators keep for themselves the knowledge of the nature of life and creation

own as iran-contra? what could be the connection between the assassinations of martin luther king and malcolm x, the watergate scandal which brought down richard nixon, the bay of pigs invasion against castro's cuba in 1961 which did much to discredit john f. kennedy, the removal of margaret thatcher as prime minister of the united kingdom in 1990, and the suppression of information about the ufo phenomenon which has been identified since the war? the answer is the elite and the cult of the all-seeing eye. the same force has been behind all of these events and countless others which, on the surface and in the media, are not connected in any way. in this chapter, i'm going to show how these political assassinations and events were part of the same ongoing plan, which removes anyone who gets

of thought and expression, the information is impossible to ignore. the work we all have to do to break the hold the programmers have on so many human minds is considerable, but it is perfectly achievable- and will be achieved- if we are 376. a n d the truth shall set you free prepared to get involved. there is nothing more powerful than a human mind determined to think and act for itself. such a phenomenon is a manipulator's nightmare and, like everyone on this planet, you have that power. you only have to use it. sources 1 see dr john coleman's conspirators' hierarchy: the story of the committee of 300 2 the sunday telegraph (february 5th 1995) 3 oswald le winter, cia operative 1968-85, speaking on the documentary, the maltese double cross, which was shown to british mps in 1994. 4 ibid

and to decide its own morals and values. it refuses to bow to all the "shoulds" and "musts" that we are subjected to, and subject ourselves to, from the earliest years of childhood, most of them inherited from previous generations, sometimes thousands of years before. you must do this, you should do that, i must do this, i must do that. who says? the american therapist, albert ellis, called this phenomenon "mustabation. the musts certainly abate in the face of self respect. love and respect for self are the most powerful combination in creation. with them as our guiding light, there can be no fear, or guilt, or psychological fascism. and without those, there is no new world order. forgiveness the burden of guilt carried by the human race, much of it going back to previous lives, is caused

DAVID ICKE CHILDREN OF THE MATRIX

un (a name relating to fish, and chinese drawings of their historical, mythological characters are similar to those drawn by the dogon. today there are streams of reports across the world of people seeing ufos flying in and out of seas and lakes, not least at lake titicaca in peru/bolivia, the highest navigable lake on earth. the respected ufo researcher, timothy good, gives many examples of this phenomenon in his book, unearthly disclosure (century, united kingdom, 2000. he calls these craft usos, or unidentified submergible objects, and includes the accounts of witnesses who have seen them around the world, especially in places like lake cote, costa rica, and the mountainous el yunque rainforest in puerto rico.34 the dogon describe the arrival of the nommo in an "ark" that sounds very mu

frequencies and use their hybrid bloodlines to manipulate unseen. the reptilians have worked this scam in many parts of the galaxy, it would seem. it all sounds utterly bizarre and ludicrous. i understand that reaction and yes it is bizarre from a conditioned perspective. unfortunately, it is not ludicrous. if only it was. the las vegas-based john rhodes, a long-time researcher into the reptilian phenomenon, summarises his conclusions like this "from their underground bases, the reptilian military ets.(establish..a network of human-reptilian crossbreed infiltrates within various levels of the surface culture's 100 children of the matrix military-industrial complexes, government bodies, ufo/paranormal groups, religious and fraternal (priest) orders, etc. these crossbreeds, some unaware of t

its head turned side ways, and i swear with something that seemed like a grin on its face. then she/it asked me "didn't i tell you i was beautiful' i said yes, and headed for the door..if anybody has had a similar experience or knows of a book that talks about reptilians please let me know."13 men in black reports of reptilian shape-shifters come in from all over the world and the "men in black" phenomenon has also been connected to them. these are the guys dressed in black suits, who intimidate many ufo researchers and abductees. most appear to be government agents, but there are other expressions of them who do not look serving the dragon: the present (2) 259 "human" in the usual sense. they have a strange aura around them and, many people have reported, they can suddenly "disappear. i

orrors being perpetrated on abductees, mind-control victims, and the people of the world in general. dr david jacobs in his book, the threat, picks up this point. he calls such people "the positives "often the new age positives band together into almost cult-like groups to defend themselves from their detractors- researchers and abductees who have come to different conclusions about the abduction phenomenon. the positives reinforce one another's feelings and insulate themselves from the terror of their lives; they become angry when "less enlightened" abduction researchers question their interpretation."24 certain researchers in england, las vegas, and the united states in general come immediately to mind. dr jacobs also names some of the "stars" of extraterrestrial research like john hunte

mall number of abductees and he rarely focuses on them. and serving the dragon: the present (2) 271 although mack has found nearly the full range of alien physical, mental, and reproductive procedures, he only mentions them in passing while emphasizing what he finds to be spiritually uplifting elements. the benevolent 'spin' that the positives (both abductees and researchers) put on the abduction phenomenon is puzzling, given the way most people describe their abductions: being unwillingly taken; being subjected to painful physical procedures (sometimes leaving permanent scars; enduring humiliating and abusive sexual episodes, including unwanted sexual intercourse; living with the fear and anxiety of wondering when they will be abducted again."25 james bartley, the abductee and researcher

asping the enormity of what is happening is that they find it so hard to lift their imagination beyond the technology and range of possibility they see around them. it is the "that-is-notpossible- because-i-haven't-seen-it mentality. shape-shifting is one example, and i understand this from the conditioned version of reality. of course it sounds fantastic, but so many people have experienced this phenomenon all over the world over thousands of years to the present day that to dismiss it would be ludicrous. the idea of interdimensional travel is just some science fiction babble to most people and yet it is in understanding the interdimensional nature of creation that so many of the answers lie. i do not dismiss for a moment the claims of physical reptilians and greys living within the plane

DAVID ICKE THE BIGGEST SECRET

king like humans. the film depicts the reptiles as being covered in somesort of latex skin, which is not how it works in reality, but the theme of the series isright on the button and a foretaste of things to come; unless we wake up fast. i highlyrecommend you think about watching the video of v to get a visual feel for the themes iam exposing in this book.one of the leading researchers into this phenomenon has been the american, alexchristopher, author of the books pandora s box, v olumes i and ii,40 which reveal, inpart, the reptilian presence on this planet. alex has seen reptilians and what she calls thebig-eyed greys. one night in panama city, florida she says she was called at 2.30 in34the morning by her frantic neighbours, a woman and her partner, a commercial airlinepilot. when she

ke and his cult was based only 45minutes drive away at the myers and barker ranches.84 josef mengele (dr green orgreenbaum) and ewen cameron (dr white) both worked at china lake after the war. itwas then called the naval ordinance test station or nots.survivors of china lake recall flashing lights. the flashing creates disassociation,particularly with those who are programmed, and this is why the phenomenon offlashing lights was introduced into our culture. discos and pop concerts are anobvious example. the operation at china lake is closely connected with thecalifornia institute of technology at pasedena.85 children are transported to chinalake by train, car and air. one of the main delivery routes into china lake is byplane from the santa rosa airstrip near bohemian grove. the airstrip w

DAVIDSON DAN SHAPE POWER

ur general well being. xvii shape power has been used throughout known history and back into remotest antiquity. its most common manifestation has been in the use of amulets, ceremonial magic, and occult practices. symbols such as the square, cross, and triangle occur regularly in occult symbols. the cross has an uncountable number of permutations and its association with christianity is a recent phenomenon in known history. in this modern day, most people do not associate symbols as foci of energy and power. for them, a symbol is nothing more than an artistic or common figure which may or may not have any meaning and if they do have any association of power with respect to a symbol, it is merely the idea of possible power associated with an organization or activity that uses the symbol. f

constructive and destructive purposes even to the point of questioning if the symbol really had anything at all to do with the magical processes. i have long since learned differently, and i invite you to learn some of these exciting things about simple shapes, which, if you apply them, can enhance your life and understanding of the universe in which we live. in order to study any type of energy phenomenon, instrumentation is needed to make known what is happening with the energies. in physics and electronics we have detection instruments such as voltmeters, gauss meters, oscilloscopes, cloud chambers, ammeters, electromagnetic field meters, scanning microscopes, telescopes, etc, to detect and measure the physical forces and effects associated with them. in the case of the aether, there h

hey were being funded in part by the office of naval research out of san diego. however, when he started rotating his gravitors on their axis the results suddenly became classified and all information on his experiments ceased. it is suspected that major levitation resulted and this breakthrough was classified to protect the discovery so it could be exploited for national defense. analysis of the phenomenon of inertia provides the major clue to how rotation could act to synchronize the flow of aether into the nuclear substructure of the gravitors. a pivotal paper in physical review, 1994, pp 678-694, by haisch, rueda, and puthoff 7 theorizes that inertia is a result of the resistance of mass to move through the zero point energy (zpe) field (i.e, aether) because the mass, at the nuclear le

aether would be instantaneously propagated into all time and space. it would also be a scalar when compared to em radiation which has both magnitude and direction. the relationship of an aetheric stress wave to an em wave is the premise that when two em waves which are 180 degrees out of phase are combined, the energy of the two waves do not collapse to zero as today's accepted mathematics of em phenomenon would argue; but instead, create an aetheric stress wave which contains the combined energy of the two em waves. stated mathematically, e(-e= s, where s> 0 where the symbol" is read "is not equal. this mathematics of converting em to an aetheric wave is akin to examining the forces when a block of steel is compressed in a powerful vice. the net external force on the steel is zero; howev

is a totally balanced flow of aetheric force between the two lines, there should be creation of a small amount of electron charge and a magnetic field but most of it would be concentrated near the intersection of the lines. remember, a magnetic field, as discussed previously, is an aetheric vortex around the magnet so a vortexing in aether creates a magnetic field. figure 1.4.4-1. aetheric vortex phenomenon between two lines intersecting clairvoyant and clairsentient testing was used to examine what type of energy patterns formed around the intersecting lines resulting in a verification of my theoretical analysis and proving there is an intensification of the flow patterns predicted by theory. the vortex is clearly visible to the clairvoyant's sight and the flow and concentration of an ord

ting rods would generate a magnetic and electrostatic field. these results are depicted in figure 1.4.5-1. initial measurements were taken with a sensitive meter and a fluxgate magnetometer. the experiment was a resounding success. intersecting lines create a magnetic and electrostatic field. this is a major breakthrough discovery wherein shape power aetheric physics predicts a previously unknown phenomenon. further experiments were done to verify this effect. two types of pyramids were tested. a paper pyramid and a fiberglass pyramid were constructed with 4-inches bases and other proportions the same as the great pyramid. each side had lines that went from one side of the pyramid and converged at the base of the pyramid in a lower corner. figure 1.4.5-2 depicts the triangle with the lines

DEMONIC BIBLE

sciences. this does not prove the objective existence of demons, only the ability of the human mind to become a powerful "receiver" and "transmitter" of telepathic signals. unlike the mundane, who are influenced continuously by thoughts which are not their own, the magician may "receive" the information he desires without being controlled by the desires or aims of others. there is an interesting phenomenon which occurs in magic and which involves the creation of thought-forms. the magician can create an image within his subjective mind and "impose" it upon the objective world so that it influences the subjective minds of all those individuals who come into contact with it. objects may be charged with this magical energy and become "charmed" or "cursed. within a magical group or coven a gr

" or "cursed. within a magical group or coven a group-consciousness develops and acts as if it were an individual entity. these thoughtforms are also responsible for buildings and locations assuming an aura; becoming "sacred "holy "defiled "unholy, etc. thought-forms were used by egyptian magicians to guard burial chambers and resulted in the deaths of archeologists thousands of years later. this phenomenon cannot be explained by telepathy but is rather a form of magnetism or mesmerism, concerning which much research has also been done. the question arises: if spirits or demons are invoked by the magician and exist within his subconscious mind, do they also assume an objective existence (as thought-forms) separate from the magician himself? do gods and deities exist simply on account of ma

DION FORTUNE MYSTICAL QABALA

t approach [page 242] he can to the visions of the night, and if he can achieve a hi h degree of concentration, he is able to close down his waking consciousness and enter voluntarily into the dreann state in a dream of his own determining. 11. in order to achieve this end, he builds up in his imagination a mental picture intended to represent the being that is the presiding genius of the natural phenomenon he wishes to come to terms with; he builds it up repeatedly; he adores it; he prays to it; he invokes it. if mystical qabala page 165 his invocation be sufficiently fervent, the being he is seeking will hear him telepathically and may become interested in what he is doing; if his adoration and sacrifices are agreeable to it, its co-operation may be obtained. gradually it may become tame

ether, in contradistinction to the ether of physics, which is inorganic ether. we know that ectoplasm takes on forms, and holds them and relinguishes them with equal readiness, showing that it is not the form which confines the life, but the life that determines the form. we likewise know that ectoplasm can be emanated and absorbed, though we do not know the conditions that [page 256] govern this phenomenon. ectoplasm is, in fact, a kind of ethereal protoplasm; and we might conceive of tbe? yltbcb or astral light as bearing the same relationship to ectoplasin as ectoplasm bears to protoplasm. 9. but although we no more know the ultimate nature of the astral 'ether than we understand the ultimate nature of electricity, nevertheless we know by observation that it possesses certain properties

vious chapter, each qliphah arose primarily as an emanation of unbalanced force in the course of the evolution of the corresponding sephirah. there was a period when the forces of kether were overflowing to form chokmah, and the second path was in process of becoming, but not yet fully established; therefore kether must have been out of equilibrium-overflowing but not yet compensated. we see this phenomenon of the pathological transition stage clearly exhibited in the case of the adolescent who has ceased to be a child under control, and has not yet become an adult and self-controlled. 21. it was this inevitable period of unbalanced force, the pathology of transition, that gave rise to each qliphah in turn. it follows then that the solution of the problem of evil and its eradication from t

DION FORTUNE PSYCHIC SELF DEFENSE

use its wings, so one cannot move or turn away. gradually everything began to feel unreal. all i knew was that i had to hold on at all costs to the integrity of my soul. once i agreed to her suggestions, i was done for. we went on with our litany. but i was getting near the end of my resources. i had a curious sensation as if my field of vision were narrowing. this, i believe, is a characteristic phenomenon of hysteria. out of the corners of my eyes i could see two walls of darkness creeping up behind me on either side, as if one stood with one's back to the angle of a screen, and it were being slowly closed upon one. i knew that when those two walls of darkness met, i should be broken. then a curious thing happened. i distinctly heard an inner voice say "pretend you are beaten before you

ften that an attacker is able to bring the attack to a conclusion in the death of the victim. there are, however, records of cases where the victim has died of pure fright. kipling's terrible story, the end of the passage, gives an account of such an occurrence. but in addition to the purely subjective phenomena, there will also be objective ones if the attack has any degree of concentration. the phenomenon of repercussion is well known, the phenomenon wherein that which befalls the subtle body is reflected in the dense body, so that after an astral skirmish during sleep, bruises are found on the physical body, sometimes bruises of a definite pattern. i have seen the print of a goat's hoof and the ace of clubs marked upon the skin as well-defined bruises, passing from blue to yellow and dy

ion of an astral attack. the characteristic smell is of decomposing flesh, and it comes and goes capriciously; but while it is manifesting, there is no doubt whatever about it, and anyone who is present can smell it, whether they are psychic or not. i have also known a frightful stench of drains arise when a ritual belonging to the element of earth was being incorrectly performed. another curious phenomenon is the precipitation of slime. i have not actually seen this myself, but i have first-hand information upon good authority of one such case. the marks are sometimes as if an army of slugs had been marching in ordered formation; sometimes there is a broad smear of slime, and at others, distinct footprints, often of gigantic size. in the case to which i refer, of which i heard from an eye

11 of 103 were those of what was apparently the hoof of a donkey, proceeding in a single line and going straight through walls and over roofs and covering the best part of a couple of hundred miles in a single night on both sides of an unbridged estuary. those who want confirmatory evidence would do well to consult commander gould's book, where the incident is given in detail. there is a curious phenomenon known to occultists as the astral bell; sir arthur conan doyle makes use of it in one of his sherlock holmes stories. this sound varies from a dear, bell-like note to a faint click. i have often heard it resemble the sound made by striking a cracked wine-glass with a knife-blade. it commonly announces the advent of an entity that is barely able to manifest, and need not necessarily be a

ciousness in this form. it is held by many occultists that congenital epilepsy, as distinguished from that due to tumours of the brain, has its roots in the operations of black magic or witchcraft in which the sufferer participated in a past life, whether as practitioner or victim, the fit being an astral struggle with a discarnate entity, reflected on the physical body by means of the well-known phenomenon of repercussion. the moon plays a very important part in all occult operations, different tides being available at different phases of her cycle. persephone, diana and hecate, all aspects of luna, are three very different persons. it therefore appeared probable that as the physical investigation had drawn blank, a psychic investigation might yield fruits. one was performed. and with the

ubled with curious phenomena. about the same time every evening the dogs in a neighbouring mews began a furious outcry of barking and howling, and a few moments later the french window leading on to the verandah would open. it did not matter how often they got the locksmith to it, nor how they barricaded it, open it would come at the appointed time, and a cold draught sweep through the flat. this phenomenon took place one evening when the adept, z, was present, and he declared that an unpleasant invisible entity had entered. they lowered the lights, and were able to see a dull glow in the corner he indicated, and when they put their hands into this glow, felt a tingling sensation such as is experienced when the hands are put into electricallycharged water. then began a mighty spook-hunt up

DONALDTYSON NOMICON

the stores with the title necronomicon, but for heaven's sake remember as you do so that they are phonies, each and every one. the only genuine necronomicon is the one you will read in your own dreams, as i did, and as lovecraft did. those seeking serious information about the necronomicon should consult the necronomicon files, a comprehensive and surprisingly sane examination of the necronomicon phenomenon. here you will find a link to the complete text of lovecraft's brief bogus history of the necronomicon. concerning the curious connnecting thread that links gnostic theology, the book of enoch, the new testament book of revelation, the elizabethan magician dr. john dee and his communications with the enochian angels, the victorian era secret society of practical magic known as the herme

DONALDTYSON UFO

e witness is trying to be completely truthful, there is an ever-present possibility of self-deception. when there is insufficient information to explain an event, the human mind has the habit of filling in the missing details- the unexplained is frightening, the known reassuring. this form of creative interpolation by the unconscious mind has little or no relation to the actual physical object or phenomenon observed. imagination can build a complete and detailed impression from the most transitory and vague of visual impressions. at moments of intense stress, or under the influence of sickness, or drugs, or alcohol, or at the boundary of sleep, or in conditions of extreme fatigue, a person may see something that has no external physical cause. these visions can be completely clear and real

to earth, it would not be intent on concealing itself, and very likely would not be able to conceal itself even if it wished to do so. the very aura of uncertainty surrounding ufo accounts renders them less plausible, in my view. first contact with an alien race is apt to be clear, sustained, and impossible to mistake for anything else. it seems to me that ufo sightings represent a psychological phenomenon of considerable interest for what it reveals about the workings of the human mind. it is a phenomenon that has been occurring for many centuries, probably for many millennia. it appears to be a natural response of the mind to the uncanny and unidentifiable. to cite one historical example, the illustration at the top of this page shows ufos sighted surrounding the rising sun on the morni

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

have had extrasensory experiences, who attempt to produce and cultivate them, and who believe in their vital significance for human life. therefore, occultism (or its currently preferred term paranormal) entails a wide spectrum of experiences.from clairvoyance and telepathy to visions and dreams, from ghost sightings to the pronouncements of mediums and channelers. the paranormal encompasses the phenomenon known as psychokinesis (commonly referred to as mind over matter).whether in the dramatic form of levitation or teleportation, or in the more commonly experienced phenomenon of spiritual 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 cont

in the consideration of abductions, though through the 1990s, ufologists lost some of their focus upon the accounts, possibly due to the lack of new information. research appeared to have reached somewhat of a dead end. like other areas of ufo research, they have not led to hard physical evidence of extraterrestrials.a spaceship, alien materials, or an alien. sources: bullard, thomas e. abduction phenomenon. in jerome clark, ed. ufo encyclopedia. detroit: apogee books, 1999. druffel, ann, and d. scott rogo. the tujunga canyon contacts. englewood cliffs, n.j: prentice-hall, 1980. fowler, raymond. the andreasson affair. englewood cliffs, n.j: prentice-hall, 1979. hopkins, budd. missing time: a documented study of ufo abductions. new york: richard marek publishers, 1981. jacobs, david j. the

947 as a popular lecturer. he claimed to have sighted a ufo in 1946 and in 1949 wrote a novel, pioneers in space, to promote discussion of the subject by the general public. he also began to show pictures of what he claimed were saucers he had seen near his home near mount palomar. adamski also coauthored, with desmond leslie, flying saucers have landed (1953, the book that launched the contactee phenomenon. adamski claimed that he had been contacted by the venusian occupant of a flying saucer that landed in the california desert november 20, 1952. subsequently adamski claimed to have had contact with spacemen from mars and saturn and to have traveled 50,000 miles into space in their craft. after adamski s revelations, the convention of spaceman contacts, messages from outer space, and war

douglas johnson. holds public meetings and is concerned with psychic and spiritual development. last known address: 10945 camarillo st, north hollywood, ca 91602. ae pen name of george w. russell (1867.1935, irish poet, painter, mystic, and journalist. aerial phenomena research organization (apro) founded in january 1952 in sturgeon bay, wisconsin, to conduct investigations and research into the phenomenon of unidentified flying objects (ufos) and to find a scientifically acceptable solution to this phenomenon. led by jim lorenzen and his wife, coral lorenzen, who authored several popular ufo books, apro emerged as one of the most outstanding ufo investigation organizations. through the 1950s the lorenzens and apro moved successively to los angeles (1954, alamogordo, new mexico (1954, and

k. then apro suffered a major schism when walt andrus, who led a regional office in illinois, broke away and founded the midwest ufo network (now the mutual ufo network. membership began a decline from which apro never recovered. jim lorenzen died in 1986, and coral followed two years later. the board voted to disband the organization shortly thereafter. sources: clark, jerome. the emergence of a phenomenon: ufos from the beginning through 1959; the ufo encyclopedia. vol. 2. detroit: omnigraphics, 1992. lorenzen, coral e. the great flying saucer hoax: the ufo facts and their interpretation. new york: william frederick press, 1962. rev: flying saucers: the startling evidence of invasion from outer space. new york: new american library, 1966. lorenzen, coral, and jim lorenzen. abducted! conf

aucers: the startling evidence of invasion from outer space. new york: new american library, 1966. lorenzen, coral, and jim lorenzen. abducted! confrontations with beings from outer space. new york: berkley, 1977. encounters with ufo occupants. new york: berkley, 1976. ufos: the whole story. new york: new american library, 1969. ufos over the americas. new york: new american library, 1968. aerial phenomenon clipping and information center a former subscription information service that operated during the 1980s, providing a monthly sampling of reports of unidentified flying objects and related phenomena such as monster or occult occurrences. the reports were compiled from the various wire services and reproduced from original news sources. aeromancy the art of foretelling future events by t

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

publishing, 1987. mackenzie, william (1877) british biologist and writer, living in italy, who played a prominent part in the scientific study of parapsychology. mackenzie, born march 25, 1877, in genoa, italy, studied at the university of turin (ph.d, 1900. in 1905 he founded the first marine biological laboratory at the university of genoa and during 1912.13 conducted research in germany on the phenomenon of thinking animals. during world war i he was a volunteer in the italian army; during world war ii (1939.45, he lectured on biological philosophy at the university of geneva and was a consultant on foreign scientific literature to publishers in florence beginning in 1960. he was president of the second international congress of psychical research, held in warsaw in 1923, then served as

the paranormal, as revealed by a letter he wrote to the daily telegraph in 1881: it may surprise some of your readers to learn that i am a believer in apparitions. several similar occurrences to those described by many of your correspondents have taken place in my own family, and in the families of near friends and relations. in the pall mall gazette of april 20, 1885, maskelyne acknowledges the phenomenon of table turning as genuine. he declared that faraday s explanation was insufficient and some psychic or nerve force was responsible for the result. at the encyclopedia of occultism& parapsychology. 5th ed. magicians (illusionists) 963 same time he asserted that he could imitate any spiritualistic phenomenon provided his own apparatus, which weighed more than a ton, was at his disposal

er who could repeat rudi schneider s phenomena under the same conditions. nobody came forward. a skit, under the title olga, was produced instead, in imitation of schneider s phenomena at the coliseum theatre( olga was schneider s claimed spirit control. harry price publicly challenged noel maskelyne from the stage of that theater on december 10, 1929, to simulate by trickery, for 250, one single phenomenon of rudi schneider s under the identical conditions imposed by the national laboratory of psychical research. maskelyne refused. will goldston, one of the greatest professional magicians in europe, author of 40 works on legerdemain, founder and former president of the magicians club of london, declared in the sunday graphic, december 2, 1929, concerning schneider s phenomena: i am convin

s. marion later stated that his spectacular success was due to the fact that he established telepathic communication with the chairman of the committee, and indeed, there seems no other way in which he could have obtained access to the sealed information. he became an overnight celebrity, and at the age of 19 was invited to perform at music halls throughout europe. he was billed as the telepathic phenomenon or the man with six senses. in 1913 he appeared in moscow on the same bill as fred karno s mumming birds, a show that included stan laurel and a little clown who later became world famous as charlie chaplin. in england marion was sometimes billed as the human bloodhound, since he helped the police in various european countries to unravel crimes through his telepathic powers. during worl

aling was that it persisted long after her death. born august 21, 1956, at st. peter port, guernsey, channel islands, she suffered from hydrocephalus and spina bifida, and her legs were paralyzed. when 11 days old, she was taken to st. peter port hospital, guernsey, to await death. over the next few weeks her head grew disproportionately large. during this period, her father experienced a strange phenomenon in which his room was filled with a glowing light and he heard a sound like wind blowing. linda did not die, and soon afterward the fluid was drained away from her head by means of a new american treatment for hydrocephalus. the operation was successful and the size of the head reduced. at the age of three, linda frequently spoke about my lady and about jesus. the lady had a blue dress

yance and materialisation (1927, says, this is no longer the marvelous and quasimiraculous affair described and commented on in early spiritualistic works. charles richet, in thirty years of psychical research (1923, was possibly the strongest witness of all. he writes: i shall not waste time in stating the absurdities, almost the impossibilities, from a psychophysiological point of view, of this phenomenon. a living being, or living matter, formed under our eyes, which has its proper warmth, apparently a circulation of blood, and a physiological respiration which has also a kind of psychic personality having a will distinct from the will of the medium, in a word, a new human being! this is surely the climax of marvels! nevertheless, it is a fact. he adds: materialisation is a mechanical p

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

xii introduction may have encountered ufo beings, championed the idea which not surprisingly generated furious controversy and even a failed effort to have him removed from his job that well-intentioned extradimensional intelligences are helping an unprepared humanity to enter a new age of spiritual wisdom and ecological stewardship. mack, along with other prominent investigators of the abduction phenomenon such as budd hopkins and david m. jacobs, pointed to the results of a 1992 roper poll as evidence that as many as 3.7 million americans have been abducted a conclusion many critics, including some who are open-minded about or even sympathetic to the abduction phenomenon, would dispute. still, there seemed no doubt, based on the experiences of investigators who have found themselves inun

7 million americans have been abducted a conclusion many critics, including some who are open-minded about or even sympathetic to the abduction phenomenon, would dispute. still, there seemed no doubt, based on the experiences of investigators who have found themselves inundated with reports, that thousands of otherwise seemingly normal individuals believe themselves to be abductees. the abduction phenomenon is undoubtedly the most recent manifestation of the otherworldly- beings tradition, but older beliefs and experiences, though eclipsed, continue. even into the 1990s, encounters with fairies which extraterrestrial humanoids were supposed to have supplanted in the imaginations of the superstitious and impressionable, according to any number of skeptical commentators were noted on occasio

ues saw a beam of light from a ufo hit him and knock him to the ground. travis walton returned five days later with fragmentary memories of seeing two kinds of ufo beings, little gray men and humanlike (but not human) entities. a few other stories, now being called abductions as opposed to kidnappings, saw print in the ufo literature but were little noticed elsewhere. the first book on the larger phenomenon of ufo abductions (as opposed to a single case, such as the hills s, jim and coral lorenzen s book abducted! was published in 1977. from the hill incident on, critics focused on the use of hypnosis to elicit re c a l l, pointing out that confabulation under hypnosis is a well-documented psyc h o l o g i c a l phenomenon, most dramatically manifesting in m e m o r i e s of past lives. as

ounts emerging under hypnotic re g ression. still, hypnosis and its vagaries would play a large and continuing ro l e in the controversy surrounding the abduction p h e n o m e n o n. in the late 1970s budd hopkins, a new york city artist and sculptor, working with psychologist and hypnotist aphrodite clamar, began to investigate the abduction reports. through hopkins s work new dimensions of the phenomenon emerged, including not just little gray humanoids that would come to dominate abduction reports but also experiences that began in childhood and recurred 2 abductions by ufos throughout abductees lifetimes. some bore scars, the causes of which were mysterious until hypnosis revealed them to have been the result of alien medical procedures. a number claimed that their abductors had place

disorder of the sort ordinarily associated with victims of crime, personal assault, or other threatening terrors. in 1987 thomas e. bullard, author of an indiana university ph.d. dissertation on the relationship of ufos to folklore, released a two-volume study of all abduction accounts then known, some three hundred. through a searching examination of the narratives, bullard concluded that a real phenomenon of strikingly consistent features existed, that abductions were not simply an assortment of random fantasies. he noted patterns that had escaped even the most attentive investigators, including doorway amnesia the curious failure of abductees to remember the moment of entry or departure from the ufo. besides establishing the uniform nature of hypnotic and non-hypnotic testimony, bullard

gly consistent features existed, that abductions were not simply an assortment of random fantasies. he noted patterns that had escaped even the most attentive investigators, including doorway amnesia the curious failure of abductees to remember the moment of entry or departure from the ufo. besides establishing the uniform nature of hypnotic and non-hypnotic testimony, bullard determined that the phenomenon s features remained stable from investigator to investigator, thus casting doubt on a favorite skeptical argument concerning investigator influence on the story. beyond that, bullard wrote, it was difficult to say more, except that something goes on, a marvelous phenomenon rich enough to interest a host of scholars, humanists, psychologists and sociologists alike as well as perhaps phys

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

resulted in a short-lived independent jewish state.3 over a century after azulai, a sense of fear and taboo regarding the qabalah arose strongly once again among the rabbinate in reaction to the troubling popularity of the apostate sabbatai zevi. zevi was ascribed messianic stature by his prophet nathan of gaza, and embraced as such by several million followers spread across the middle east. the phenomenon of zevi was further compounded by the widespread hermetic adulteration of jewish qabalistic teachings by european occultists, and a growing tendency among christian cabalists to attempt to establish that the true hidden meaning of the qabalah supports the efficacy of christian dogma. the widespread anti-qabalistic sentiment promulgated by both the rabbinical and pauline orthodox authori

tical organization and social conventions. when christians later brought civilization to the indigenous tribes of western europe, they adapted christian theology to the languages and cultures of those tribes, and absorbed many of their conventions and observances as a means to facilitate and expedite their conversion. the resultant version of western christianity thereby evolved into a historical phenomenon significantly different than near eastern christianity, and even farther removed from its judaic roots. today, a growing body of scholars is questioning many aspects of christianity that have been popularly held for a long time. a picture is emerging that shows that the history, theology, and practice of christianity have been directly effected and shaped by dominant factions, resulting

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

"pimander" and the "asclepius" be that in that which is god, which is the image of the all, there should be dead things? for death is corruption and corruption is destruction, and it is impossible that anything of god could be destroyed. do not the living beings in the world die, o father, although they are parts of the world? hush, my child, for you are led into error by the denomination of the phenomenon. living beings do not die, but, being composite bodies they are dissolved; this is not death but the dissolution of a mixture. if they are dissolved, it is not to be destroyed but to be renewed. what in fact is the energy of life? is it not movement? what is there in the world which is immobile? nothing. but the earth at least, does it not seem to be immobile? no. on the contrary, alone

suppliant figure is moses) to the lawgiver of the egyptians to revive egyptian piety and morality. the mosaics of hermes trismegistus and the sibyls were laid down in the duomo of siena during the fourteen-eighties.4 the representation of hermes trismegistus in this christian edifice, so prominently displayed near its entrance and giving him so lofty a spiritual position, is not an isolated local phenomenon but a symbol of how the italian renaissance regarded him and a prophecy of what was to be his extraordinary career throughout europe in the sixteenth century and well on into the seventeenth century. 1 lactantius, div. inst, iv, vi; fletcher's english translation, i, p. 221; c.h, ii, pp. 304-5; see above, p. 7. 2 c.h, i, p. 8; ficino p. 1837. lactantius, div. inst, iv, viii, ix; fletche

from the above to the below. finally, both are integrated into an elaborate philosophical context. the magic of picatrix is presented in a framework of philosophy; and ficino's natural magic is fundamentally related to his neoplatonism. we have, in short, to think of renaissance magic as both in continuity with mediaeval magic and also the transformation of that tradition into something new. the phenomenon is exactly parallel with that other phenomenon which warburg and saxl discovered and studied, namely how the images of the gods were preserved through the middle ages in astrological manuscripts, reached the renaissance in that barbarised form, and were then reinvested with classical form through the rediscovery and imitation of classical works of art.1 in the same way, astral magic com

is something in the whole idea of orders set out in this fashion which recalls the gnostic religion of the world, or religious experience in the setting of the cosmic orders. r. roques has drawn attention to the parallels between the dionysian mysticism and gnosticism, particularly of the hermetic type, and has suggested a possible influence of hermetism on the hierarchies.1 thus, once again the phenomenon of misdating comes into play in the renaissance synthesis, and the great christian apologist who is believed to have been contemporary with st. paul really belonged to nearly the same period as the misdated prisci theologi, 2 and came within the range of gnostic ways of thinking. in the fourteenth chapter of the de christiana religione, ficino sets out the cosmic order completed by the

regio" in biblioteca degli ardenti della gita di viterbo, 1961. extracts from lazzarelli's crater hermetis and his epistola enoch (the latter is about joannes mercurius and his hermetic mission) are published with introduction and notes by m. brini in test, uman, pp. 23-77. there are cabalistic, as well as hermetic, elements in the crater hermetis and its allied documents. it is possible that the phenomenon of lazzarelli and "joannes mercurius" has not yet been put into its historical context. may it not be related to the controversy about pico, which turned on the question of whether magia and cabala confirm the divinity of christ which was so impressively answered in the affirmative by pope alexander vi? a sonnet by "hermes junior, almost certainly "joannes mercurius, is interpreted by t

pass through vicissitudes, so that all may find itself in all places and by this means undergo all forms and dispositions' i would place beside this the passage in corpus hermeticum xii "hermes trismegistus to tat on the common intellect: do not the living beings in the world die, o father, although they are parts of the world? hush, my child, for you are led into error by the denomination of the phenomenon. for living beings do not die, my child, but, being composite bodies they are dissolved: now this dissolution is not death but the dissolution of a mixture. and if they are dissolved, it is not to be destroyed but to be renewed. what in fact is the energy of life? is it not movement? or what is there in the world which is immobile? nothing, my child. but the earth, at least, does it not

GAMBLE ELIZA BURT THE GOD IDEA OF THE ANCIENTS OR SEX IN RELIGION

ght be expected; and that there is not a greater difference between the tenets and worship of the hindoos and the greeks than exists between the churches of home and geneva. concerning the universality of certain religious beliefs and opinions, faber, commenting upon the above statement of wilford, observes that, immense as is this territorial range, it is by far too limited to include the entire phenomenon, that the observation "applies with equal propriety to the entire habitable globe; for the arbitrary rites and opinions of every pagan nation bear so close a resemblance to each other, that such a coincidence can only have been produced by their having had a common origin. barbarism itself has not been able to efface the strong primeval impression. vestiges of the ancient general system

GILBERT THE SORCERER AND HIS APPRENTICE

sensitive plate. however, i could hear of none. such. i have seen of course multitudes of photographs in which recognizableforms and faces appear. andifone can be produced wherein a recognizable face, unknown toanyonepresent, appears, it would be a valuable piece of evidence. this may seem a far-fetched idea, but in a scientific investigation it is necessary to consider every possible cause of a phenomenon before definitely pronouncing onanyone.i have myself taken photographs in which curious appear255 ances came upon the plate, but in every case except one they could be easily identified as being possibly in the thought of some one present, and even so i am bound to admit they have not been very remarkable or convincing. the one instance, however, is curious enough to be worth recording

all evil actions have a strong tendency to repeat themselves when certain times recur.whenthe time recurs at which. this picture. is again thrown back upon the spotofearth where that person lived, recurs the tendency in himself to repeat the action.whenthe pic lure of that action hassofarpassed from it original positive forceas to become negative, it hauntswitha constant remorse.thatis a similar phenomenon to the seeing of a complementary colour when you have looked long upon a bright colour. lookforalong time at a red disc, and after a bit you will see a green one floating before you. so with a prominent action, an evil action, first will come the tendency to repeat it; as that wearsout,and a negative state .of that picture supervenes, will come the constant haunting remembrance of that

ether it is day or night? it may be day in edinburgh but night in australia. both are going on continually. so it is everywhere, all the tatwas are going on simultaneously. the sun-breath and the moon-breath are going on simultaneously. you want one or other for some particular purpose. you want the sun-breath or you want the moon-breath. well, you can have it. you can bring about that particular phenomenon. just as you can go into your dark room and get the light you want, you can have your taijas tatwa or any other tatwa. the human will must be joined with the divine will, and both acting in the akasa can bring about the operation of any tatwa which you please.itis true that at certain times you can get your result better than at other times; for understand the tatwas flow out at regular

GLOBAL FREEMASONRY

d think of it conversely. if we exchanged the particles of the atoms in the brain with the atoms in bricks, the bricks would not become conscious. in short, what makes human beings human is not a material quality; it is a spiritual one, and it is clear that its source is an entity apart from matter. in the conclusion of his book, penrose comments: consciousness seems to me to be such an important phenomenon that i simply cannot believe that it is something just "accidentally" conjured up by a complicated computation. it is the phenomenon whereby the universe's very existence is made known.88 what is materialism's standpoint, then, in light of these findings? how can materialists claim that human beings are composed only of matter, and that a human being with intelligence, feelings, thought

GOLDEN DAWN RITUALS Z2

of the universe. p. he then recovers talisman or material basis, passes on to the altar, laying it thereon as before shown. he then passes to the east of the altar, holding left hand over the talisman, and sword over it erect. then does he rehearse a most 9 potent conjuration and invocation of that spirit to render irresistible this telesmata or material basis, or to render manifest this natural phenomenon of, using and reiterating all the divine, angelic, and magical names appropriate to this end, neither omitting the signs, seals, sigils, lineal figures, signatures, and the like from that conjuration. q. the magician now elevates the covered talisman or material basis towards heaven, then removes the veil entirely, yet leaving it corded, crying with a loud voice: creature of talismans o

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

ther details of the evidence supporting these radical proposals are set out in part viii of this book. orthodox geologists, however, remain reluctant to accept hapgood s theory (although none has succeeded in proving it incorrect. it raises many questions. of these by far the most important is: what conceivable mechanism would be able to exert sufficient thrust on the lithosphere to precipitate a phenomenon of such magnitude as a crustal displacement? we have no better guide than einstein to summarize hapgood s findings: in a polar region there is continual deposition of ice, which is not symmetrically distributed about the pole. the earth s rotation acts on these unsymmetrically deposited masses, and produces centrifugal momentum that is transmitted to the rigid crust of the earth. the co

30s, for example, rolf muller, professor of astronomy at the university of potsdam, found convincing evidence to suggest that the most important features of machu picchu possessed significant astronomical alignments. from these, through the use of detailed mathematical computations concerning star positions in the sky in previous millennia (which gradually alter down the epochs as the result of a phenomenon known as precession of the equinoxes, muller concluded that the original layout of the site could only have been accomplished during the era of 4000 bc to 2000 bc .10 in terms of orthodox history, this was a heresy of audacious proportions. if muller was right, machu picchu was not a mere 500 but could be as much as 6000 years old. this would make it significantly older than the great p

rate of accumulation taking place between 60,000 years ago and 17,000 years ago a process culminating in the tazewell advance, which saw the glaciation reach its maximum extent around 15,000 bc.11 by 13,000 bc, however, millions of square miles of ice had melted, for reasons that have never properly been explained, and by 8000 bc the wisconsin had withdrawn completely.12 the ice age was a global phenomenon, affecting both the northern and the southern hemispheres; similar climatic and geological conditions therefore prevailed in many other parts of the world as well (notably in eastern asia, australia, new zealand, and south america. there was massive glaciation in europe, where the ice reached outward from scandinavia and scotland to cover most of great britain, denmark, poland, russia

six months later the winter solstice marks that point when the north pole is aimed most directly away from the sun. and, logically enough, the reason that day and night are of exactly equal length all over the planet on the spring and autumn equinoxes is that these mark the two points when the earth s axis of rotation lies broadside-on to the sun. let us now take a look at a strange and beautiful phenomenon of celestial mechanics. this phenomenon is known as the precession of the equinoxes. it has rigid and repetitive mathematical qualities that can be analysed and predicted precisely. it is, however, extremely difficult to observe, and even harder to measure accurately, without sophisticated instrumentation. in this, there may lie a clue to one of the great mysteries of the past. graham h

id, p. 132. 11 ibid, pp. 4-5,348. 12 ibid, p. 5. graham hancock fingerprints of the gods 239 made. graham hancock fingerprints of the gods 240 chapter 30 the cosmic tree and the mill of the gods in their brilliant and far-reaching study hamlet s mill, professors de santillana and von dechend present a formidable array of mythical and iconographic evidence to demonstrate the existence of a curious phenomenon. for some inexplicable reason, and at some unknown date, it seems that certain archaic myths from all over the world were coopted (no other word will really do) to serve as vehicles for a body of complex technical data concerning the precession of the equinoxes. the importance of this astonishing thesis, as one leading authority on ancient measurement has pointed out, is that it has fir

here are i ween, in valhalla s walls; 800 fighters through each door fare, when to war with the wolf they go.5 with a lightness of touch that is almost subliminal, this verse has encouraged us to count valhalla s fighters, thus momentarily obliging us to focus our attention on their total number (540 x 800= 432,000. this total, as we shall see in chapter thirty-one is mathematically linked to the phenomenon of precession. it is, unlikely to have found its way into norse mythology by accident, especially in a context that has previously specified a derangement of the heavens severe enough to have caused the stars to come adrift from their stations in the sky. to understand what is going on here it is essential to grasp the basic imagery of the ancient message that santillana and von dechend

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

died in poverty in 1947. under his deathbed was found a considerable sum of money belonging to the ordo templi orientis (oto, which he had declined to spend, even on medicines that might have saved his life. his considerable contributions to the allied war effort in world war two are little known. little understood even by many of his (supposed) followers, his death in the same year that the ufo phenomenon came to public attention seems more than coincidental. damon, frater, the primate of the qabalistic alchemist church. this organization, along with its sister group oaa in britain, is most responsible for decoding and spreading the cipher of the ufonauts. damon studied the work of frater achad with the late meade layne in the 1950s, and co-founded the qaa/qblh with robert dunlap in 1960

n ultraterrestrial alternative to the extraterrestrial hypothesis. a prime investigator of the mothman cases, his ufos: operation trojan horse and the mothman prophecies clearly show the linkage between things ufological and things occult. a man of dry wit and a speaker with considerable personal charisma, keel s hidden asset is his ability to tune one in to the high strangeness aspect of the ufo phenomenon in a way that can only result from direct field work. king, george, one of the premiere trance channel contactees since 1955. king and his aetherius society form one of the direct links between occultism and ufology, in that king claims to be a direct agent of the great white brotherhood working diligently with our extraterrestrial allies against the black lodge. lamed, frater who, as t

ending to change. rene guenon calls 11 the great number of the hieros gamos, or, as annemarie schimmel explains it, the sacred marriage between macrocosm and microcosm which is the precise role of the medium and contactee as well. i have mentioned the seth material as indicating a continuity from the mediumship and ufo contacteeism of the past 100+ years to the so-called new age trance channeling phenomenon. to be sure, a parallel exists with the holy books and the patience worth material channeled by mrs. curran from 1916. the alleged discarnate 17th century english girl who came through in correct period dialect shows the almost expected qabalistic qualities. patience worth= 201= intelligence and ail must be done well. actually, the lightlines group in kentucky, source of the ra material

athers and a. e. waite, and poet w. b. yeats. founded upon certain cipher documents probably drafted by kenneth mackenzie and based on his earlier initiatory experiences with continental rosicrucian groups, the golden dawn in its wake spawned generations of occultists and, indeed, now has a number of (highly dubious) claimants to its mantle. meade layne was ahead of his time writing about the ufo phenomenon in the early 1940s, before the kenneth arnold case, as well as focusing on the more metaphysical aspect of the mystery with his patronage of trance channel mark probert. probert himself merits some comment. in many ways his story resembles that of richard s. shaver, though shaver always insisted that there was no metaphysical aspect to his stories of dero, tero and a hidden world beneat

is, the men in black, borderland sciences, the illuminati, and more! the roots of magick: 1700 thru 2000 revised edition originally released in 2004, roots gathers together allen greenfield s best writings, and places them before the reader in one complete volume. the revised edition includes illustrations and updated material. c o m i n g s o o n: for decades, rumors have circulated that the ufo phenomenon is somehow directly linked to occultism. now, veteran ufologist allen greenfield provides startling proof of this connection! going beyond speculation, secret cipher of the ufonauts takes us to the heart of the ufo mystery with the discovery of a hidden secret cipher used by ufonauts, contactees, occult adepts and their secret chiefs. secret cipher of the ufonauts explains how the most

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

nal commitment to yourself, or outwardly in a magical ceremony saying the appropriate words aloud. a new oath should be taken at each step of your magical development. one well-known magical oath is the oath of the abyss. this oath must be taken by any magician who desires to cross the great outer abyss, the realm of the arch-demon khoronzon. the words of this oath are "i swear to interpret every phenomenon as a particular dealing of god with my soul" this means that you promise to view everything that happens to you from that moment on as the direct intercession of your inner god (your holy guardian angel. this oath has many terrible consequences but is essential for one to cross the abyss safely. you are well advised to delay this oath until sufficiently prepared mentally and physically

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

e grimoire of armadel [17th century, trans. s.l. macgregor mathers, new ed (york beach: weiser, 1995. 5 the book of the sacred magic of abra melin the mage [1458, trans. and intro. s.l. macgregor mathers (chicago: de laurence, 1932. 6 norman cohn, europe's inner demons, the demonization of christians in medieval christendom (pimlico: london, 1975) provides an excellent historical analysis of this phenomenon. 2 at the close of the twentieth century, as well as of the millennium, we live under very different conditions than did the magicians of earlier times. science has greatly diminished the power of dogma to determine how we see the world, and psychology has emerged to fill the role once played by theurgy. we live in an age of religious tolerance, wherein christians may again begin to emb

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

h he whirls round like a flaming wheel; now he appears as a sick horse, and when the herdsman would lead him into the stable, hurls the brand at his head; now as a bleating goat gone astray, that after sundown shews itself on the pond, and tempts the traveller into^ the water, then scampers os" to tease him. in etner's unwiird. doctor p. 747' fire-men and frisking goats' are coupled together. the phenomenon has a vast variety of names. our commonest one is irlicht (err-light) and, from its resemblance to a burning wisp of straw, irwisch and on the rhine heerwisch; in- austria feuriger mann and fucldelmann (hofer 1, 251) fromfuchteln to burnish or jerk to and fro, viz. the fiery blade^ in 1 in lausitz the ignis lambens that plays about the tops of forest trees is called feuermann, laus. mou

o singly too, as' jungfer eli' in the davert, deut. sag. no. 121. their name of' braus. g' is vouched for by plitt's nachr. von wetter p. 42. fueious host: wuotax. 919 as in reality. an unprinted poem of eiidiger von munir contains among other conjuring formulas 'bi wuotanges her' wuotunc and wuotan are two names of one meaning. wuotan, the god of war and victory, rides at the head of this aerial phenomenon; when the mecklenburg peasant of this day hears the noise of it, he says' de wode tilt (zieht/ adelung sub v. wiithen; so in pomerania and holstein* wode jaget/ w. hunts (p. 15g. wuotan appears riding, driving, hunting, as in norso sagas, with valkyrs and einheriar in his train; the pi'ocession resembles an army. full assurance of this hunting wode's identity with the heathen god is obt

noise of it, he says' de wode tilt (zieht/ adelung sub v. wiithen; so in pomerania and holstein* wode jaget/ w. hunts (p. 15g. wuotan appears riding, driving, hunting, as in norso sagas, with valkyrs and einheriar in his train; the pi'ocession resembles an army. full assurance of this hunting wode's identity with the heathen god is obtained from parallel phrases and folktales in scandinavia. the phenomenon of howling wind is referred to osin's waggon, as that of thunder is to thor's. on hearing a noise at night, as of horses and carts, they say in sweden* oden far fvrhi^ in schonen an uproar produced perhaps by seafowl on november and december evenings is called odens jagt^ in bavaria they say nacht-gejaid or nachtgelait (processio nocturna, schm. 2, 264. 514; in german bohemia nncht-goid

of war and at the same time a giant (turras, turrisas, tursas, who, when a war is imminent, has his drum beaten high up in the clouds. to the lettons johdi or murgi means ghosts, souls of the dead; when the northern liglits fiicher, they say 'johdi kaujahs^ ghosts are fighting, or' karru lauschu dwehseles kaujahs^ the souls of fallen warriors fight" they connect the ghostly tumult with a shining phenomenon, as we do with a sounding one; it reminds one also of the war stirred up by our landsknechts in heaven itself, and still more of the on. name for war and battle' hiacfninga ve&r e"sa el' hedaningorum tempestas vel procella, sn. 163. in a lengthened tight the heroes had fallen, when hildur the valkyrja came to the battlefield at night, ivaked them all up, and let them fight it over again

tas vel procella, sn. 163. in a lengthened tight the heroes had fallen, when hildur the valkyrja came to the battlefield at night, ivaked them all up, and let them fight it over again, and so every day till the end of the ivorld they shall do battle hy day and lie dead at night. this, i think, is the very earliest example of an army warring in the clouds, which was a way of explaining the natural phenomenon, as we see by the words we'sr, el' of a battle between swedes and croats the thuringians have a story, that on its anniversary, at 11 o^clock at night, all the buried soldiers start iip and begin to fight afresh till the clock strikes one, then they sink into the ground and lie quite still again for a year, bechst. 4, 231 (see suppl. 1 guicoiaklini's hist, d'ltalia (1583) p. 22' risuona

with swedish traditions of the wild hunter i am imperfectly acquainted, but they may safely be inferred from what is told of the stromkarls-lag (p. 492, that its eleventh variation is reserved for the use of the night spirit and jiis host; and we found a point of agreement between the' neck' and our elf-natured tanhiiuser (p. 936n. sweden retains too the primitive fashion of referring the natural phenomenon to the god (p. 919. tales are told of two ardent sportsmen^ nielus hog and jennus maar (arwidsson 2,71. one norwegian story offers rich material. souls that have not done so much good as to win heaven, nor yet harm enough to merit hell, drunkards, scoffers, tricksters, are doomed to ride about until the end of the world. at the head of the cavalcade comes giironjsse or reisarova^ with h

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

stoms connected with it. i confess, if petrarch had witnessed the bathing in the river at some small town, i would the sooner take it for a native rite of the ancient germani; at cologne, the holy city so renowned for its relics, i rather suspect it to be a custom first introduced by christian tradition (see suppl. 1 there are lakes and springs whose waters periodically rise and fall: from either phenomenon mischief is prognosticated, a death, war, approaching dearth. when the reigning prince is about to die, the river is supposed to stop in its course, as if to indicate its grief (deut. sag. no. 110; if the well runs dry, the head of the family will die soon after (no. 103. a spring that either runs over or dries up, foreboding dearth, is called hunyerquelle, hungerbrunnen (staid. 2, 63

eparate word from to pipe/ dan. pibe. but, just as in the fr. par son the sound became a coming in sight, so the old meaning of piping seems to have got obliterated, and a new distinction to have arisen between peep and pipe, dan. pipe and pibe. our gryphius therefore is right in saying (p.m. 740, the moon pipes up her light/ it is the simultaneous breaking forth of light and noise in the natural phenomenon. we have the same thing in sfcreik of day (hunter s hallamsh. gloss, p. 81, which can mean nothing but shriek; and in the nethl. kriek, krieken van den dag/ plattd. de krik vam dage for the morning twilight, the chirking (so to speak) of day, as the chirping insect is called cricket, kriek, krikel, krekel (cicada. a remarkable instance of the two meanings meeting in one word is found in

boys and girls, every year at candlemas (febr. 2, threw a stuffed garment into the main, and sang: reuker uder schlug sein mutter, schlug ihr arm und bein entzwoi, dass sie mordio schrei, lersner s chron. p. 492. i leave the song unexplained. 2 yet summer as a contrast does occasionally come out plainly in songs or customs of bohemia and lausitz. 3 finn magnusen, always prone to see some natural phenomenon underlying a myth, finds the contrast of summer and winter lurking in more than one place in the edda: in fiollsvinnsmal and harbardsliod (th. 2, 135. 3, 44 of his edda, in saxo s oiler and othin saga (th. 1, 196. lex. 765, in that of thiassi (lex. 887, because osinn sets the eye of the slain giant in the sky (p, and winter is also to have his eyes punched out (p. 765; to me uhland (ueb

s things (gramm. 4, 723. things deeply intergrown with speech and story can at no time have remained foreign to mythology, nay, they must have sucked up peculiar nourishment from her soil, and that universal life conceded in grammar and poetry may even have its source in a mythical prosopopoeia. as all the individual gods and godlike attributes really rest on the idea of an element, a luminary, a phenomenon of nature, a force and virtue, an art and skill, a blessing or calamity, which have obtained currency as objects of worship; so do notions related to these, though in themselves 882 personifications. impersonal and abstract, acquire a claim to deification. a distinct personality will attach to animals, plants, stars, which, stand con nected with particular gods, or have sprung out of me

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

the pattern of cosmic order of which this energy of life consists. there are seven important psychic centers or glands which receive and transform the psychic vibrations which we receive into grosser ones, enabling us to have a consciousness of them. these are the thyroid, the pituitary, the pineal, the adrenals or suprarenals, the thymus, the parathyroids, and the pancreas. psychic experience.a phenomenon related to the higher levels of consciousness, beyond or behind those levels which respond to the physical world only. it may originate as a transmission from other minds or from attunement with cosmic forces and intelligences outside the individual organic being, or from a realization of the cosmic consciousness. to realize a psychic experience, the phenomenon has to be translated into

ceptible to suggestion. autosuggestion is suggestion to oneself. summum bonum.the supreme or highest good. symbolism.a symbol is a device or object such as a sign to represent an idea. a symbol is the embodiment of a thought which it concisely suggests. symbols are of two general kinds, natural and artificial. natural symbols are those things in nature which by experience have come to represent a phenomenon.such as dark clouds symbolizing a storm. artificial symbols are those which men devise to depict some idea for a particular class of people or for universal acceptance. symbols in mathematics and the different sciences fall in this category. t thaumaturge.a miracle or a wonder-working. the practice of employing natural laws in such manner as to produce unusual phenomena. that which give

e of consciousness. hence the word colombe, which means dove, is a symbol which has always had an important place in the mystical and religious ceremonies of ancient and modem times. vibrations.a periodic impulsion or wavelike oscillation of forces. vibrations occur in solids, liquids, air, and in electromagnetic phenomena. according to rosicrucian ontology, all being is vibratory. vibroturgy.the phenomenon of detecting the physical and mental qualities of a person from inanimate objects once in their possession. objects acquire the magnetic influence of the human aura of those in whose possession they have been. these vibrations affect our autonomic nervous system. we become conscious of certain psychic impressions of the personalities whose auras were in contact with the material substan

HAMIL THE ROSICRUCIAN SEER

t to be found. as a result i had to start from scratch to find the information he required. a strange picture began to develop. on the one hand, there emerged a typical middle-class victorian professional man who, late in life, developed an interest in freemasonry; on the other, an avid collector of occult knowledge, a practical spiritualist, and an acknowledged expert on all matters arcane. this phenomenon of a doublepersonacontinued to fascinate me long after mr howe's research was complete.thesearch proved difficult, for although hockley's name appears in studies of nineteenth-century occultism and spiritualism it isalwaysas a passing reference and never in detail. many details indeed have still proved elusive. to ellie howelowemuch, not least an endless fascination with the stranger ar

hic-wire-likespeed' and of acting on other human soul atmospheres, thus becoming cognizant of the past transactions of others like heinrich zschokke-the swisshistorian-ofthe present, how far soever distant, like the americansolitaire*'and mr hazard's patient; and, in like manner, becoming possessed by an intuitive perception of the floating ideas of other coexistent souls, thus accounting for the phenomenon of jacobbehmen-arude, unlettered shoemaker-who, falling, like hispredecessor255mahomet, and his successor-swedenborg, into a 'quasi255 mesmeric state' produced those admirable and voluminous works, theteutonicphilosophy,which thus engendered were merely the reflex of the christianity of his time mixed up with the then all-engrossing theories of the triune, body, soul, andspirit-thesulph

e hand, and therefore represent itsfigure.-zoist.tseeressofprevorst,p. 74. london, 1845.188therosicrucianseerappearance presents itself when one is in the dark, or when looking upon dark objects''theunpleasantness of this sensation was the reason why i was unwilling to repeat the experiment, although often urged to do so by many persons"'ayoung gentleman once came to me, and wouldparforcesee this phenomenon. as he was a person of tender nerves and lively imagination, i was the more reluctant to comply with his request, and asked the advice of a very experienced physician, to whom i revealed the whole mystery. he maintained that the narcotic ingredients, which formed the figure, must of necessity violently affect the imagination, and might be very injurious according to circumstances; he al

HANDBOOK OF EGYPTIAN MYTHOLOGY

d, and crops such as emmer wheat and barley grew very quickly in the moist, fertile soil. in a good year, the egyptians could grow more grain than they needed to feed the population. in bad years, the flood might not be high enough to reach all the fields, or it might be too high and sweep away villages and towns and drown thousands of people. the whole welfare of the country depended on this one phenomenon, and because of this the ancient egyptians seem to have felt both uniquely blessed and uniquely vulnerable. aspects of the inundation were personified as deities (see hapy in deities, themes, and concepts, but there was no god or goddess of the nile. introduction 3 figure 1. the nile valley (black land) seen from the desert hills (red land (courtesy of geraldine pinch) the annual rising

persians, and the greeks; so for most of this period the country was either ruled by a foreign power or fighting for its independence. egypt s culture was under pressure from new ruling elites, yet many of the best sources for egyptian myth date to introduction 31 this era. indeed, some scholars do not recognize that egypt had a developed mythology before the late period. it is a common cultural phenomenon that after a change of rulers, religion, or language, native people or scholarly incomers become anxious to record a country s traditions before they disappear. this often involves codifying these beliefs and traditions for the first time. respect for ancient traditions was a policy of the nubian kings who ruled egypt as the twenty-fifth dynasty. these kings came from an area of nubia k

ack to the first time in a series of texts sometimes known as the edfu cosmogony.87 every major ptolemaic temple seems to have had its own creation myth, with the principal deity of the temple playing the role of creator. texts of this introduction 37 type, such as the khonsu cosmogony at karnak,88 use wordplay to incorporate the myths of other creator deities and show them as aspects of the same phenomenon. at some temples members of the priesthood used their knowledge of history and legend to devise stories to support their claims to land and privileges. the famine stela on sehel island in the first cataract and the khonsu stela at thebes are examples of ptolemaic charter myths in which deities interact with historical figures (see khnum and khonsu in deities, themes, and concepts. among

iodic eclipses of the moon were explained by myths such as that of seth taking the form of a black boar to swallow the eye of horus and being forced to expel it again. regular astronomical events such as the appearance of the morning star or the heliacal rising of sirius also feature in egyptian myth (see stars and planets in deities, themes, and concepts, but by far the most significant heavenly phenomenon was the daily rising and setting of the sun. the solar cycle the apparent movement of the sun across the sky was seen both as a life cycle and as a journey. the daily life cycle of the sun was more an extended metaphor than a narrative. the sun was said to be born each morning from the womb of the sky goddess, nut. at dawn the sun was a child a daily repetition of the emergence of the s

g in heliopolis that was linked to the destiny of all beings. during this battle, ra-atum took the form of a cat, a mongoose, or an ichneumon, all predators that kill snakes (see figure 22. in solar mythology atum was often paired with khepri. they were complementary opposites, the setting and rising sun. in some underworld books, atum is shown as an elderly man leaning on a stick. this is a rare phenomenon in egyptian art, but it reflects the literary tradition that the sun god aged and became vulnerable to rebellions by deities and people. such rebellions led to great changes in the nature of the world, such as the creator sun god s departure from earth to live in the heavens or the dissolution of the whole cosmos. in book of the dead spell 175, atum warns osiris that after millions of y

ility to find water in the desert. the pyramid texts mention the four water jars of satet that are used to purify the dead king so that he can take his place among the gods. by the greco-roman period, satet (mistress of the water of life) was identified with the star goddess sopdet-isis. the heliacal rising of sopdet (sirius) coincided with the coming of the inundation. this awe-inspiring natural phenomenon became linked to the myth of the return of the distant goddess, the eye of ra. satet seems to have represented the ferocious aspect of this goddess. in pyramid text 439, satet, the fiery one, claims to be a deity more powerful than ra. in the coffin texts, satet defends the dead against dangers from the south with her pain-inflicting arrows. as protector of upper egypt, satet was someti

HELENA BLAVATSKY NIGHTMARE TALES

signed, but we would take the opportunity to say that the story "an unsolved mystery,"was published because we considered the main points of the narrative- the prophecies, and the singulardeath of the officer- to be psychic phenomena, that have been, and can be, again produced. why quote"authorities? the scriptures tell us of the death of ananias, under the stern rebuke from peter; here we havea phenomenon of a similar nature. ananias is supposed to have suffered instant death from fear. few canrealize this power governed by spiritual laws, but those who have trod the boundary line and know some fewof the things that can be done, will see no great mystery in this, nor in the story published last week. we arenot speaking in mystical tones. ask the powerful mesmerist if there is danger that

he added that his own father and grandfather too, had known johan in theirdays of boyhood, none of them having ever seen him otherwise than white as our snows. and, as ourfore-fathers nicknamed him "the white-haired all-knower" thus do we, the seal-hunters, call him, to thisday"'would you make us believe he is two hundred years old- we laughed "some of our sailors crowding round the white-haired phenomenon, plied him with questions"'grandfather! answer us, how old are you"'i really do not know it myself, sonnies. i live as long as god has decreed me to. as to my years, i nevercounted them"'and how did you know, grandfather, that we were wintering in this place"'god guided me. how i learned it i do not know; save that i knew- i knew it' the ensouled violinby h. p. blavatsky iin the year 18

HELENA BLAVATSKY THE KEY TO THEOSOPHY

ase of a materialist, whose human soul not only receives nothing from the divine soul, but even refuses to recognize its existence. you can hardly apply this axiom to the attributes and qualities of the human soul, for it would be like saying that because your divine soul is immortal, therefore the bloom on your cheek must also be immortal; whereas this bloom, like taijasi, is simply a transitory phenomenon. q. do i understand you to say that we must not mix in our minds the noumenon with the phenomenon, the cause with its effect? a. i do say so, and repeat that, limited to manas or the human soul alone, the radiance of taijas itself becomes a mere question of time; because both immortality and consciousness after death become, for the terrestrial personality of man, simply conditioned att

e man to make a fool; and a man's idea must be exalted almost to madness, i.e, his brain susceptibilities must be increased far beyond the low miserable status of modern civilization, before he can become a true magician, for a pursuit of this science implies a certain amount of isolation and an abnegation of self. a very great isolation certainly, the achievement of which constitutes a wonderful phenomenon, a miracle in itself. withal, magic is not something supernatural. as explained by iamblichus, they, through the sacerdotal theurgy, announce that they are able to ascend to more elevated and universal essences, and to those that are established above fate, viz, to god and the demiurgos: neither employing matter, nor assuming any other things besides, except the observation of a sensibl

ngs. materializations in spiritualism the word signifies the objective appearance of the so-called "spirits of the dead" who reclothe themselves occasionally in matter; i.e, they form for themselves out of the materials at hand found in the atmosphere and the emanations of those present, a temporary body bearing the human likeness of the defunct, as he appeared when alive. theosophists accept the phenomenon of "materialization" but they reject the theory that it is produced by "spirits" i.e, the immortal principles of disembodied persons. theosophists hold that when the phenomena are genuine-which is a fact of rarer occurrence than is generally believed-they are produced by the larvae, the eidolons, or kamalokic "ghosts" of the dead personalities (see kamaloka and kamarupa) as kamaloka is

ccult sciences in general, and by the rosicrucians to the cabala, and especially to the hermetic philosophy. samadhi the name in india for spiritual ecstasy. it is a state of complete trance, induced by means of mystic concentration. samkhara one of the five buddhist skandhas or attributes (see skandhas "tendencies of mind" samma -sambuddha the sudden remembrance of all one's past incarnations, a phenomenon of memory obtained through yoga. a buddhist mystic term. samothrace an island in the grecian archipelago, famous in days of old for the mysteries celebrated in its temples. these mysteries were world-renowned. samyuttaka-nikaya one of the buddhist sutras. sanna (pali) one of the five skandhas, or attributes, meaning "abstract page 168 the key to theosophy- hp blavatsky.txt ideas" seance

HINE PHIL ASPECTS OF EVOCATION

but annoying problems. after a second set deadline, the servitor began to replicate itself, so that the confusion field generated was intensified. as soon as the recipient of the servitor returned the property he had been withholding from it.s owner, the servitors ceased to function. evidence of the servitors. action- the intensification of minor problems escalating into strange poltergeist-type phenomenon, was gathered by talking to associates of the target. viral servitors are particularly appropriate for long-term enchantments, such as increasing the probability of one.s magic being successful, or being used in healing& general protection workings. servitor design sequence 1. define general intent the first step in designing a servitor is to decide the general sphere of influence into

HP LOVECRAFT A DARK LORE

and impressiveness, but no observer was in a mood for aesthetic appreciation 'i guess he's sayin' the spell' whispered wheeler as he snatched back the telescope. the whippoorwills were piping wildly, and in a singularly curious irregular rhythm quite unlike that of the visible ritual. suddenly the sunshine seemed to lessen without the intervention of any discernible cloud. it was a very peculiar phenomenon, and was plainly marked by all. a rumbling sound seemed brewing beneath the hills, mixed strangely with a concordant rumbling which clearly came from the sky. lightning flashed aloft, and the wondering crowd looked in vain for the portents of storm. the chanting of the men from arkham now became unmistakable, and wheeler saw through the glass that they were all raising their arms in the

sprang on again, sending the weary, bedraggled watchers relievedly back to their homes. the next day's papers gave these matters minor mention in connection with the general storm reports. it seems that the great lightning flash and deafening explosion which followed the federal hill occurrence were even more tremendous farther east, where a burst of the singular foetor was likewise noticed. the phenomenon was most marked over college hill, where the crash awakened all the sleeping inhabitants and led to a bewildered round of speculations. of those who were already awake only a few saw the anomalous blaze of light near the top of the hill, or noticed the inexplicable upward rush of air which almost stripped the leaves from the trees and blasted the plants in the gardens. it was agreed tha

me to think of it, it was generally only rather young people who were seen about in public, and of these the oldest were apt to be the most tainted-looking. when exceptions did occur, they were mostly persons with no trace of aberrancy, like the old clerk at the hotel. one wondered what became of the bulk of the older folk, and whether the "innsmouth look" were not a strange and insidious disease-phenomenon which increased its hold as years advanced. only a very rare affliction, of course, could bring about such vast and radical anatomical changes in a single individual after maturity- changes invoking osseous factors as basic as the shape of the skull- but then, even this aspect was no more baffling and unheard-of than the visible features of the malady as a whole. it would be hard, the y

s which had previously moved me to mirth; yet something in the tone of the letter made me take it with paradoxical seriousness. not that i believed for a moment in the hidden race from the stars which my correspondent spoke of; but that, after some grave preliminary doubts, i grew to feel oddly sure of his sanity and sincerity, and of his confrontation by some genuine though singular and abnormal phenomenon which he could not explain except in this imaginative way. it could not be as he thought it, i reflected, yet on the other hand, it could not be otherwise than worthy of investigation. the man seemed unduly excited and alarmed about something, but it was hard to think that all cause was lacking. he was so specific and logical in certain ways- and after all, his yarn did fit in so perple

analyse it well enough for a graphic description. it was like the drone of some loathsome, gigantic insect ponderously shaped into the articulate speech of an alien species, and i am perfectly certain that the organs producing it can have no resemblance to the vocal organs of man, or indeed to those of any of the mammalia. there were singularities in timbre, range, and overtones which placed this phenomenon wholly outside the sphere of humanity and earth-life. its sudden advent that first time almost stunned me, and i heard the rest of the record through in a sort of abstracted daze. when the longer passage of buzzing came, there was a sharp intensification of that feeling of blasphemous infinity which had struck me during the shorter and earlier passage. at last the record ended abruptly

irring from all three of the machines lately linked to the cylinder- a grating and whirring which soon subsided into a virtual noiselessness. what was about to happen? was i to hear a voice? and if so, what proof would i have that it was not some cleverly concocted radio device talked into by a concealed but closely watched speaker? even now i am unwilling to swear just what i heard, or just what phenomenon really took place before me. but something certainly seemed to take place. to be brief and plain, the machine with the tubes and sound-box began to speak, and with a point and intelligence which left no doubt that the speaker was actually present and observing us. the voice was loud, metallic, lifeless, and plainly mechanical in every detail of its production. it was incapable of inflec

HP LOVECRAFT BEYOND THE WALL OF SLEEP

emories we may infer much, yet prove little. we may guess that in dreams life, matter, and vitality, as the earth knows such things, are not necessarily constant; and that time and space do not exist as our waking selves comprehend them. sometimes i believe that this less material life is our truer life, and that our vain presence on the terraqueous globe is itself the secondary or merely virtual phenomenon. it was from a youthful revery filled with speculations of this sort that i arose one afternoon in the winter of 1900-01, when to the state psychopathic institution in which i served as an intern was brought the man whose case has ever since haunted me so unceasingly. his name, as given on the records, was joe slater, or slaader, and his appearance was that of the typical denizen of the

HP LOVECRAFT THE NAMELESS CITY

o restore my balance, for i instantly recalled the sudden gusts which had risen around the mouth of the abyss each sunset and sunrise, one of which had indeed revealed the hidden tunnels to me. i looked at my watch and saw that sunrise was near, so bracing myself to resist the gale that was sweeping down to its cavern home as it had swept forth at evening. my fear again waned low, since a natural phenomenon tends to dispel broodings over the unknown. more and more madly poured the shrieking, moaning night wind into the gulf of the inner earth. i dropped prone again and clutched vainly at the floor for fear of being swept bodily through the open gate into the phosphorescent abyss. such fury i had not expected, and as i grew aware of an actual slipping of my form toward the abyss i was beset

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

me to think of it, it was generally only rather young people who were seen about in public, and of these the oldest were apt to be the most tainted-looking. when exceptions did occur, they were mostly persons with no trace of aberrancy, like the old clerk at the hotel. one wondered what became of the bulk of the older folk, and whether the "innsmouth look" were not a strange and insidious disease-phenomenon which increased its hold as years advanced. only a very rare affliction, of course, could bring about such vast and radical anatomical changes in a single individ-ual after maturity- changes invoking osseous factors as basic as the shape of the skull- but then, even this aspect was no more baffling and unheard-of than the visible features of the malady as a whole. it would be hard, the

HP LOVECRAFT THE TOMB

they presented certain uncanny differences in vocabulary, pronunciation, and mode of utterance. every shade of new england dialect, from the uncouth syllables of the puritan colonists to the precise rhetoric of fifty years ago, seemed represented in that shadowy colloquy, though it was only later that i noticed the fact. at the time, indeed, my attention was distracted from this matter by another phenomenon; a phenomenon so fleeting that i could not take oath upon its reality. i barely fancied that as i awoke, a light had been hurriedly extinguished within the sunken sepulcher. i do not think i was either astounded or panic-stricken, but i know that i was greatly and permanently changed that night. upon returning home i went with much directness to a rotting chest in the attic, wherein i f

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

e people and events. there were, however, educated people who practised witchcraft. it is known that jackson and benjamin franklin dabbled in it. they surmised that environment could be controlled through emotional self-control. franklin investigated this area quite extensively. abraham lincoln had some strange ideas; he had several psychic experiences that are recorded in the history books. this phenomenon is not unusual among powerful men in any society. rasputin in czar nicholas' court attempted to exert control through sorcery. mackenzie, the canadian prime minister, openly delved into the supernatural. many professional men and women and political leaders practice forms of witchcraft, although what they do seems to be much more fun than what took place a few hundred years ago. there i

here is no way, not even from an airplane, that light from the outside could penetrate the point where this happens. but out of nowhere, there are little explosions of light, child-sized, sometimes taking the shape of a cone. the flashes come and go with equal mystery. no reflections, no prisms could cast that burst of light. we alway check and find nothing. many of our friends have witnessed the phenomenon and are mystified. speaking of lights, i remember that when we were on the road driving in italy one night i suddenly screamed and told my husband "watch out, there's a truck" well, there wasn't a thing on the road in our lane, but because i had screamed that there was a truck in our lane, he pulled over to the kerb, as far as he could go, and at that split second, a truck came up over

INITIATION INTO HERMETICS

l principle of the respective sphere, through the four elements, and also the mental sphere is built upon the same foundation, and therefore likewise a product of the akasa principle of the spirit. similar to the spirit, developing in a four-pole magnet by corresponding work and showing an electromagnetic fluid analogous to the astral body, on account of the effect of the elements, as a secondary phenomenon of the polarity on the outside, the mental body develops in the mental or spiritual sphere. just in the same way as the astral body, through the electromagnetic fluid of the astral world, forms an astral matrix, the so-called astral od, the electromagnetic fluid of the mental world forms a mental matrix linking the mental body to the astral body. this mental matrix or the mental od, the

must be literally sunlit. with repeated and persistent exercise, it is even possible to illuminate the room in darkness or at night to such a degree that objects can be perceived not only by the experimenter by also by laymen, because it is possible in this way to materialize the light of the vital force in the form of real daylight, which properly speaking is a simple imagination exercise. this phenomenon alone will not of course satisfy the magician, who knows that vital force has a universal character, being not only the carrier of his ideas, thoughts and desires, but also the realizer of his imagination, and that he can attain all things through this vital power. as for realization, it depends on the plastic imagination. if the experimenter has filled his work room with his radiant en

ic imaginative faculty. it is not absolutely necessary in this step to bring about such an amount of physical warmth that it can be measured by a thermometer. but supposing the magician takes a keen interest in working in this more spectacular way, he can specialize in this problem with the help of these instructions. the genuine magician, however, will not be satisfied with such an insignificant phenomenon, and rather prefers to further his own development because he is firmly convinced that he can obtain much more as time goes on. the exercise of the outward projection of the element is fulfilled as soon as the magician can distinctly feel the warmth in the room. once he has got so far, he has to set free and pour out the accumulated fire element into infinity, into the universe again, w

n the field of clairvoyance. generally speaking, clairvoyance mean the second sight as it is popularly named, or the power of seeing, without the use of the eye, events taking place at a distance and in the past, present or future, or seeing deceased people. very few authors describe this power from a psychological or any other point of view, and that is why it shall be out next task to study the phenomenon of clairvoyance very thoroughly. first of all the magician will realize that there are various kinds of clairvoyance. the principle kind is the inborn capacity of clairvoyance which its bearer has been granted whether in the invisible world already, or which he brought with him from a former into his present existence. this kind of clairvoyance is the best, but very few humans enjoy it

nt that are playing the main role in his training. i have already finished the magic physical training in step ix; therefore, i will restrict myself to discussing some occult powers in the following chapter. although the magician will not necessarily have to master all of them, nothing must come as a surprise to him in his development, and he ought to have the correct explanation for every occult phenomenon. 2. suggestion in the chapter concerning the subconscious i have talked about this theme by describing the self-suggestion. these instructions go for the suggestion of other people too. what is necessary here is to utter the suggestion formula strictly in the present tense and imperative form. a magician will always transfer the desired suggestion into the subconscious in the case of so

ect transformed into the astral form can be transferred by the astral body of an entity or by the magician himself to any distance. the magician or entity performing this transference also has the task of transferring the object from the astral condition back into its physical form. this kind of object transference often is practiced by creatures of spiritualistic mediums, provided the point is a phenomenon based on an unmistakable materialization, although such things are extremely rare. but whatever planetary and extra-planetary intelligences may be able to perform also can be done by the magician who is acquainted with the universal laws and has made good progress in his development. there is still one more method of making invisible: the deviation of the senses which is practiced in al

ISIS UNVEILED

igbt, and passed from their mystic seclusion into the don[lain of natural law. where the profane hand of science was ready to strip os their sacerdotal mask. still for a time the church held her position, and with the powerful help of super- stitious fear checked the progress of the intruding force. but, when in succession appeared mesmerists and somnambulists, reproducing the physical and mental phenomenon of ecstasy, hitherto believed to be the special gift of saints; when the passion for the turning tables had reached in france and elsewhere its climax of fury; when the leaning toward psychognq>hy alleged spiritual from a sim de curiosity had developed itself and settled into an unabated interest, and finally ebbed into religious mysticism; when the echoes aroused by the first raps of r

that it was forbidden, under pain of death, to translate them into vulgar dialects. the rare expressions that we have been able to catch like l'rhom, h'kom, th'hrum, iho'rkim, are in fact most curious, and. do not seem to belong to any known idiom" those who have seen a fakir or a lama reciting bis mantrtu and con- jurations, know that he never pronounces the words audibly when pre- paring for a phenomenon. his lips move, but none will ever hear the 83. let ut remeniber in thii codueziod th&c col. vans keonedy luu long m^ decured bis opiuiod that b bylanu u once the mat of the sanskrit language and of drihioanica] influence (reianhtt into uie nature and affinily of ancient arid hindu mytluiofji, 84 "the agmtkada-parilahai, which discloses, to a certain extent, tbe order of in- itiatiou, d

e is that in which the fakir or any other candidate both feeb, hears, and sees; and wherein he can at will produce the reflexuma of the pitris on the mirror of astral light. all depends upon his psycho- logical and mesmeric powers, which are always proportionate to the in- tensity of his wul. but the fakir will never control the ak&ia, the spiritu- al life-principle, the omnipotent agent of every phenomenon, in the same degree as an adept of the third and highest initiation. and the 233. pttphyiy: pioa'tn mla (op. fkin, np. xziil digitizecoy google ut isis dnteiled phaiomena produced by the will of the latter do not generally appear in market-places for the satisfaction of open-mouthed investigators. the unity of god, the immortality of the spirit, belief in salvatiod only through our work

part ii, ch. t. 12. 651. socrates: eat. hit, i, ix. 652. ibid, i, viii. 652a. fkbric: bibl. graeea, lib. vi, iii, vii 'synodus nicaeua' digitizecoy google 252 isis unveiled method of divination, for resorting to which the church subaequently condeoined unfortunate victima as conjurers, enchanters, magicians, witches, and vaticinittors, and burnt them by thousands! in treating of thb truly divine phenomenon of the self-sorting manuscripts, the fathers of the church say that god himself presides over the sortes. as we have shown elsewhere, augustine confesses that he himself used this sort of divination. but opinions, like revealed rehgions, are liable to change. that which for nearly fifteen hundred years was imposed on christendom as a book, of which every word was written under the direc

od most probably furnished the modri for the true cross, which was 'miraculously' and agreeably to the imperial will, found a few years later. nothing short of such a remark- able vision, impiously doubted by some severe critics dr. i^rdner for one and a fresh miracle to match, could have resulted in the finding of a cross where there had never been one before. still, we have ather to believe the phenomenon or dispute it at the risk of being treated as infidels; and this notwithstanding that upon a careful computation we should find that the fragments of the 'true cross' had multiplied them- selves even more miraculously than the five loaves in the invisible bakery, and the two fishes. in all cases like this, vbae miracles can be so conveniently called in, there is no room for dull fact hi

JASMUHEEN THE FOOD OF GODS

peccably as if we truly are masters, so that the universe can support us back into the field of oneness where all possibilities are real and where the highest realities that benefit all are supported into being. the more we do this, the sooner our abilities for instant manifestation become evident individually and en mass. over the last decade pranic feeders have noticed a very interesting social phenomenon, which is that many people who spend time in our fields automatically begin to eat less and feel much better for it. as the energy that radiates through us is love (for it is the madonna frequency of divine love that provides the level 3 theta. delta nourishment attribute) and as our personal biofield has been imprinted with the knowing, based on experience, that we do not need to take

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

ee them appearing upon all others. familiar objects disappear from about you, and you and the sun seem the only things that survive as old friends. indeed, it may be doubtful whether, to this supposed man of the ages, the generations would not seem to be produced as a purposeless efflux out of the ground by the sun, like flowers or plants; so as mere matter of mould would all flesh appear, with a phenomenon only going with it in the article of the figure s uprightness as man; it having so strangely set its face against the stars, unlike the creatures doomed to move horizontally. we make these observations to show that, notwithstanding the opinions of the world to the contrary, there may have been men who have possessed these gifts, that is, the power of making gold and of perpetuating thei

himthat is mean, they would add. and they do think it, if they dare add their thinkings. but is this all? is this the sum of that casketed lamp of the human body? thine own body, thou unthinking world's machine thou man! or, in the fabric of this clay lamp (lacquered in thy man s imperial splendours, burneth there not a light? describe that, ye doctors of physics! unwind the starry limbs of that phenomenon, ye heavy-browed, doctorial wielders of the scalpel! useful, however, as ye be, in that upholstery warehouse of nature to which bodies and their make be referred by the materialists as the godless origin of everything. touch at its heart, ye dissectors of fibres and of valves; of sinews and of leaves (hands, perchance; of the vein-work, of the muscles, as bark-integument; of the trunk!

this world, the last background on which all things are painted, may be considered as lancets of another world the last world: circles, enclosed by the thick walls (which, however, by the fire are kept from closing) of this world. as fire waves and brandishes, will the walls of this world wave, and, as it were, undulate from about it. in smoke and disruption, or combustion of matter, we witness a phenomenon of the burning as of the edges of the matterrings of this world, in which world is fire, like a spot: that dense and hard thing, matter, holding it in. oxygen, which is the finest of air, and is the means of the quickest burning out, or the supernatural (in this world) exhilaration of animal life, or extenuation of the solid; and, above all, the heightening of the capacity of the human

of the hard, secret, unexploding flint? children as from what hard, rocky breast; yet hiding its so sacred, sudden fire-birth! who and what science-philosopher can explain this wondrous darting forth of the hidden something, which he shall try in vain to arrest, but which, like a spirit, escapes him? if we ask what fire is, of the men of science, they are at fault. they will tell us that it is a phenomenon, that their vocabularies can give no further account of it. they will explain to us that all that can be said of it is, that it is a last affection of matter, to the results of which (in the world of man) they can only testify, but of whose coming and of whose going of the place from which it comes, and the whereabout to which it goeth they are entirely ignorant, and would give a world

l that is mastered in the operations of this fire, and that is rushing through the hollow made by it in the partition-world of the knowable across, and out on the other side, into the unknowable seeks, in the fire, its last and most perfect evolution into absolute nothing, as a bound prisoner urges to his feet, in his chains, and shrieks for freedom when he is smitten. in fire, we witness a grand phenomenon of the subsidiary (or further, and under, and inner, and multiplied) birth and death, and the supernatural transit of microscopic worlds, passing from the human sense-worlds to other levels and into newer fields. then it is that the last spirit, of which they are composed, is playing before us; and playing, into last extinction, out of its rings of this-side matter; all which hermetic f

rating into the secrets of things, they evaporated all powers, and resolved them finally into the last fire. beyond this, they found nothing; as into this they resolved all things. and then, on the throne of the visible, they placed this in the world, invisible fire: the sense-thing to be worshipped in the senses, as the last thing of them, and the king of them, that is, that which we know as the phenomenon, burning fire, the spiritual fire being impalpable, as having the visible only for its shadow; the ghostly fire not being even to be thought upon; thought being its medium of apprehension when it itself had slipped; the waves of apprehension of it only flowing back when it being intuition had vanished. we only know that a thought is in us when the thought is off the object and in us: an

JESSUP MK THE CASE FOR THE UFO

fd #1 box 223 new kensington, pa dear mr. jessup: having just recently gotten home from my long travels around the country i find that you had dropped me a card. you ask that i write you "at once" and so after taking everything into consideration, i have decided to do so. you ask me for what is tantamount to positive proof of something that only the duplication of those devices that produce "this phenomenon" could ever give you. at least, were i of scientific bent, i presume that, were i of such a curiosity about something, the which has been produced from a theory that was discarded (1927) as incomplete, i am sure that i would be of such a dubiousness towards that i would have to be shown these devices that produced such a curious interaction of forces& fields, in operation& their product

zed captain manning's dc-3 near south bend, indiana. the "devil's hoofprints" and related phenomena, discussed below in part three, offer another key or clue, and in segregating them from the mass of unclassified data we can, again, remove a considerable segment of the load which burdens the psychic and paranormal field. the misinterpretation adherent to the hoof marks are more fantastic than the phenomenon itself. it is unbelievable, to me at least, that people intelligent enough to make a living among their fellows would try to interpret a linear sequence of exactly duplicated marks, crossing roof tops, walls and haystack unfalteringly and indiscriminately as animal tracks. these marks were equally spaced, occurring singly, not in twos or fours. even in the old mythology there is no tale

these marks were equally spaced, occurring singly, not in twos or fours. even in the old mythology there is no tale of a one-legged animal. the measure-marker was accidently left idling, that time.nowadays, measure-markeres are not used, except by undersea-explorers (italics by a) here is something clearly mechanical. with equal clarity it is something maneuvering in the sky. since the mysterious phenomenon occurred half a century before our race developed mechanical flight, this, to me, is an isolated and clear-cut indication of space flight. throughout the series of modern (after arnold) sightings of ufo's there is a thread of frequent references to "mother ships" and huge superconstructions. the vast thing chased by mantell and the ten-mile-long thing/over kansas are examples. there can

he moon and in other parts of nearby space--lights which seem to exhibit volition, purposefulness and direction are extremely difficult to explain on any other basis than intelligent activity in space. on the other hand, they become a natural corollary to such activity. again, since science has failed utterly to offer any other acceptable explanation, we ask that these lights be taken as one more phenomenon which can be simply adapted to our organic environment by the one common denominator of space flight and space life. ed: the following has no obvious reference or necessary position. they have built there, now that peace has come these past 70 years. i would like to see their great port city but i am too old to travel& even if so could not return. as always, its underground 42 shadows a

of ice fell during a tornado in victoria, new south wales, which weighed a minimum of one pound each. 1908: a correspondent wrote that, at braemar, switzerland, july 2, when the sky was clear overhead and the sun was shining, flat pieces of ice fell. thunder was heard. 1911: large hailstones were noted at the university of missouri. they exploded like pistol shots. the reporter had seen a similar phenomenon at lexington, kentucky, eighteen years before. the entire report below, from the science record of 1876, is worthy of note. at potter station, on the union pacific railroad, recently, a train was just pulling out from the station when a storm commenced and in ten seconds there was such a fury of hail and wind that the engineer deemed it best to stop the locomotive. the "hailstones" were

e torn mountain icesheets to bits and carried them across the country, would have lifted the train from its tracks. note, too, the suddenness of the attack. a more definite case of meteoric ice could scarcely be imagined. lest we fall into the trap of suspecting these reports merely because of their age, i shall depart from my desire to draw upon material reported before the present flying saucer phenomenon, and reproduce this letter in fate magazine, august, 1950. the great hail on sunday, september 11, 1949, three acquaintances, dr. robert botts, dr. john tipton, and dr. t.j. treadwell, went dove hunting on the eugene tipton ranch in northwest stephens county, texas. dr. botts told me about it, and said that it was a fairly clear, hot afternoon on the ranch when the skies let loose with

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

deal of material that is still of value, although there are a considerable number of mistakes in it (wisdom of the zohar, p. 48) idel: the sources of important concepts of kabbalah, according to franck, were chaldean and persian, that is zoroastrian. notwithstanding this basic assumption on franck s part which was rejected by subsequent research he regarded kabbalah as a uniquely important jewish phenomenon. this diagnosis of the role of kabbalah is strikingly similar to scholem s famous perception of the role of kabbalah as a vital component of judaism (kabbalah: new perspectives, p. 8) waite, arthur edward. the holy kabbalah: a study of the secret tradition in israel as unfolded by sons of the doctrine for the benefit and consolation of the elect dispersed through the lands and ages of t

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

ication is intended for personal use only. paper copies may be made for personal use. with the above exception, no part of this publication may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopy, without permission in writing from the author. reviewers may quote brief passages. 20081 26 claim the title gkabbalah, h conventionally agreed to be a phenomenon begun in medieval times (though traditionally thought to be from antiquity. our approach may at first appear to be at cross purposes, for, while there is a case supporting a definition for kabbalah which is more inclusive (as in gruenwald fs comments noted above or in the suggestions in moshe idel fs article noted below, there are those of us who would like to see kabbalah circumscribed

rcles, to refer to mysticism and magic of all sorts (the term kabbalah is itself a coinage7 with problems not unlike those of related words as gmysticism, h gmagic, h gmyth, h and ggnosis/gnosticism. h)8 the issue of defining.or redefining.kabbalah has been addressed by moshe idel.9 he critiques the gprevailing assumption in the academic field h that kabbalah is ga relatively homogeneous mystical phenomenon, more theoretical than practical. h idel fs primary target is, of course, scholem and his notion that kabbalah is defined, and thus unified, by a certain gcore question, h namely, the mystery of the godhead.which question is ganswered h by the doctrine of the sefirot. idel discusses the various mystical uses of divine names as an alternative kabbalistic channel. in the introduction to e

LAITMAN M BASIC CONCEPTS IN KABBALAH

abbalah. when one ascends in these degrees, the second factor is born within. this is spirituality. the corporeal world is full of forces and phenomena that we do not feel directly, such as electricity and magnetism, but even small children are familiar with their names and the results of their actions. for example, although our knowledge of electricity is limited, we have learned to utilize this phenomenon for our purposes and define it as naturally as we give names to such things as bread and sugar. similarly, it is as if all names in kabbalah give us a real and objective idea about a spiritual object. on second thought, just as we have no idea about spiritual objects or even the creator himself, so are we equally ignorant of any objects, even those we can grip with our hands. this is be

d tastes, not by one s free choice. it follows that there is no such thing as an independent individual who has personal freedom of action. people who believe in upper governance expect reward or punishment for their actions in the next world. atheists expect it in this world. because they expect reward or punishment for their actions, they think that they have freedom of choice. the root of this phenomenon lies in the law of cause and effect that influences nature as a whole and every individual in particular. in other words, all four kinds of creation inanimate, vegetative, animate, and human are continually influenced by the law of causality and purpose. their every state is determined by the influence of external causes with regard to the predetermined goal chosen by them, which is the

alms. kabbalah for beginners: by reading this book you will be able to take your first step in understanding the roots of human behaviour and the laws of nature. the contents present the essential principals of the kabbalistic approach and describe the wisdom of kabbalah and the way it works. kabbalah for beginners is intended for those searching for a sensible and reliable method of studying the phenomenon of this world for those seeking to understand the reason for suffering and pleasure, for those seeking answers to the major questions in life. kabbalah is an accurate method to investigate and define man s position in the universe. the wisdom of kabbalah tells us why man exists, why he is born, why he lives, what the purpose of his life is, where he comes from, and where he is going aft

LAITMAN M FROM CHAOS TO HARMONY

eword 19 shortly afterward, the emptiness returned and we found ourselves chasing new goals, hoping they would give us satisfaction. this process occurs on both the individual level and on the level of all humanity. now that we have accumulated experience for thousands of years, we realize that we don t know how to reach sustainable happiness, or even basic inner security. we are bewildered. this phenomenon is at the basis of the crises and the challenges that plague us. moreover, the natural, egoistic human predilection to seek self-centered pleasures at the expense of others has intensified over time. today, people are trying to build their successes on the ruin of others. intolerance, alienation, and hatred have reached new and terrifying heights, jeopardizing the very existence of the

hole body. the problem is, we human beings are still unaware of it. we must wake up and understand that the problems that cloud our present lives are not coincidental; they cannot be resolved by any means that we know from the past. they will not stop, but will worsen until we change direction and begin to function in accord with the comprehensive law of nature the law of altruism. every negative phenomenon in our lives, from the most specific to the most general, stems from disobeying nature s law. if we jump off a high place and are harmed, we know we acted against the law of gravity. thus, today we must stop and examine ourselves to see where we are not following nature s law. we must find the right way of life. it all depends on our awareness: the better we understand nature s system

ween 10 and 20 million people will attempt it.2 suicide attempts in general, and particularly among children and youth, are on a clear upward curve. the israeli ministry of health declared that in israel, similar to other western developed countries, suicides are the second most common cause of death among children and youth.3 many among those who work in the health field believe that the suicide phenomenon reflects the overall unhealthy state of society. in the last decades, drug intake has turned from a marginal phenomenon to a central issue the world over, and today, every level of society is affected by it. drug abuse among youth is a familiar phenomenon today, and children are introduced to drugs as early in life as elementary school. a 2005 survey conducted by israel prologue 29 anti

n, no known solution will help us improve our situation. we will be able to see where we are erring only if we learn the basis of nature, by which every living organism exists, as well as the whole of nature. to have a meaningful, secure, and peaceful life, we must know the perfect method to satisfy the desire to enjoy, the ego. 51 3 altruism is life s law when we research nature, we discover the phenomenon of altruism. the word, altruism, comes from the latin word, alter, which means other. the 19th century french philosopher, auguste comte, defined altruism as the opposite of egoism. other common definitions of altruism are love of others, devotion of self to love of others, excessive generosity, a predilection to work for the good of others, and non-egoistic care for others. like egoism

, we often feel that nature can be cruel. but in truth, the eating of one creature by another guarantees the harmony and health of the collective system. in fact, in our own bodies, billions of cells die each minute and billions others are born. this is precisely what the continuation of life depends on! harmony among cells in a living organism within each multi-cellular organism is an intriguing phenomenon. if we examine each cell as a separate unit, we will see that it functions egoistically, thinking only of itself. however, when we examine it as a part of a system, the cell seems to take only the minimum required for its own sustenance, aiming the bulk of its activity toward the body. it behaves like an altruist, thinks only of the body s wellbeing, and acts accordingly. there must be

because balance can only be acquired by correctly combining the full power of reception with the full power of bestowal. in the previous chapter, we saw that the common law for all living organisms is the altruistic connection among egoistic elements. these two contradicting elechapter four: breaching the balance 69 ments altruism and egoism, giving and receiving exist in every matter, creature, phenomenon, and process. on the material level, the emotional level, or any other level, you will always find two forces, not just one. they complement and balance one another, and manifest in a variety of ways: as electrons and protons; a negative charge and a positive charge, rejection and attraction, acid and basic, and hate and love. every element in nature maintains a reciprocal relationship

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

ibed above, and this constitutes a necessary condition for the revelation of the creator. the power of faith in the ability to perceive the creator is measured by the depth of our spiritual fall, from which we can call out to the creator. however, we must understand that without proper preparation to perceive the creator, we will unwillingly gain egoistic pleasure from experiencing such unworldly phenomenon. thus, we must ask the creator: 1. for preparation for the way of kabbalah- 151- the experience of higher pleasure. 2. for the necessary strength to retain faith above reason, even after the revelation of the creator. there are two kinds of obstacles deriving from the impure forces (klipot) that operate in us: restraint (ahizat klipot) and drawing nourishment (yenikat klipot. when we ex

ng comes from the creator. it should also focus on the idea that we must not succumb to harmful feelings and thoughts during our most difficult moments. nor should we suddenly begin to think "independently" and fall into believing that the events in our lives at that moment are in any way caused by other human beings, rather than by the creator; nor should we even consider that the outcome of any phenomenon is determined by other people or circumstances, rather than by the creator. it is possible to learn this through our own experiences alone, but while we are learning we tend to forget why events in our lives occur. everything that happens in our lives is in order to develop and prompt our spiritual- 274- attaining the worlds beyond growth. if we forget this, we may fall into a false bel

ing of a person is love of oneself, which is ultimately epitomized in newborns and in children. but no less natural is the feeling of love for another being born out of love for oneself, which provides countless themes for spiritual development- 313- art and poetry. there is no scientific explanation for love and the processes that bring it about. in our lives, we have all encountered the natural phenomenon, inherent to our lives, of mutual love, of the surge of this feeling, and then, oddly, of its decline. precisely in the case of mutual love, the stronger the feeling, the quicker it passes. conversely, a faint feeling of one person often spurs a very intense feeling of the other, but a sudden return of emotion may very well lessen the original feeling of love. this paradox can be observ

solely depends on the size of the boundary that we are able to erect. in the spiritual realm, this boundary is known as a vessel (kli. what we actually perceive is not the light itself, but its interaction with the boundary on the path of its dissemination, which is derived from the influence of this light on the spiritual kli of a human being. similarly, in our own world, we do not perceive the phenomenon itself, but only the result of its interaction with our organs of perception or with our instruments. the creator has endowed a certain part of himself with an egoistic desire for pleasure, the desire that he himself created. consequently, that part stopped perceiving the creator and senses only itself, its own state, its own desire. this part is called "the soul" this egoistic part is

waves, just as in the case of prophetic vision, as sound waves. kabbalists who have attained the prophetic understanding of the creator first perceive him through their spiritual counterparts of sight or hearing. later, they interpret what they perceived. notably, comprehending visible phenomena gives them complete cognition, whereas it is impossible to comprehend the nature of a purely auditory phenomenon. but, just as in our world, even simple hearing is sufficient to grasp qualities of the object being studied (even a person blind from birth senses many qualities of those nearby, so spiritual cognition derived through hearing is also sufficient. this is due to the fact that with spiritual hearing, the- 342- attaining the worlds beyond information that reaches one, contains within it al

ffect found in our world, it can once again be seen how remote the spiritual objects are from our egoistic concepts. in the spiritual world, a name signifies a particular disclosure of the creator s light to a person through an action, which is assigned that particular name. similarly, in our world, every word discloses something not of the object itself, but of our perception of that object. the phenomenon or the object itself is completely outside the realm of our perception. it is an entity in itself, absolutely incomprehensible to us. undoubtedly, the object possesses forms and qualities absolutely different from those that can be detected by our instruments or senses. one can confirm this concept with the example of seeing an object through one s vision vs. seeing one obtained through

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

this hypothesis there. thus, science left no room for the existence of other aspects beyond its own limits, including those realities that are hidden from our perception. everyone believed that humanity had discovered the necessary measures to know the world as it really was. in the late 1800s, it seemed that classical physics had provided researchers with a complete set of laws for every natural phenomenon. many researchers maintained that these laws would help them explain even the few phenomena that remained mysteries. since physics has always been considered the mother of all sciences and the forefront of technology and experimentation, its discoveries served as the foundation for research in other sciences, as well. the era of modern physics began in the early 1900s with albert einste

about it, or are setting up a little mental equation. in fact, however, this is nothing but a line of utterly senseless symbols. there is no way to make them sound logical. i previously stated that quantum theory allows us to understand the boundaries of contemporary science and declares that there is something beyond the physical world itself. to explain this, i will later describe an astounding phenomenon whose research is now evolving, called quantum computation. in addition, i will relate to a witty experiment that was first described conceptually back in the 1960 s by richard feynman (1918-1988, one of the greatest physicists of the 20th century and a nobel prize laureate in physics. this depiction is, even today, the most concise description of the mystery that surrounds quantum mech

ok down to the mathematics and the logic of mechanical interactions. the scientific basis for modern computer science is the idea that a physical entity can exist in several states simultaneously. the computer consists of components that are based on bits, and contains an enormous amount of them. a bit is a physical entity that can exist in one of two states. modern quantum mechanics allows for a phenomenon with far-reaching implications. it maintains that there can be physical entities that exist in two states simultaneously. just believe me pa r t i: k a b b a l a h m e e t s q ua n t u m p h y s i c s 74 for a moment--such a thing really does exist. this means that if a standard computer can be in n states, a quantum computer can be in 2n states at the same time. at the yale university

d feynman some fifty years ago. assume that there is a full water tank containing a device that moves up and down. this action creates waves from two different sources, causing the waves to cross paths. eventually, the path-crossing of the waves will create a pattern known as an interference pattern (figure 8. this pattern is a collection of the path-crossing of the waves. it is a very well known phenomenon and we can easily calculate where these crossing points will be. figure 9 figure 8 q ua n t u m t h e o r y 75 now let us picture a similar experiment, but with particles instead of ripples. picture a gun shooting discrete bullet-like particles at a screen. if we put a partition between the particle gun and the screen with a tiny crevice in it, and shoot particles toward the screen, onl

ern of the two waves we mentioned above. actually, even if we fired a single particle, dismantled the equipment, put it back together a year later, and fired another single particle, we would still receive exactly the same result (figure 11. this probability pattern is built with absolute mechanical precision. it is so astounding that it seems to reach beyond time and space. the structure of this phenomenon is prearranged in perfect mechanism, its mathematics are known with utter precision, and today this phenomenon assists us in building amazingly accurate computation devices. if we were to fire a single particle, we would be able to predict with utter mathematical precision the probability of that particle hitting a certain spot on the screen. however, quantum mechanics says, and this is

ssity to disseminate it. f o u r l a n g uag e s i n t h e w i s d o m o f t ru t h kabbalists, as previously mentioned, research the upper world, the world beyond the perception of an ordinary person. hence, the depictions of kabbalists attainments relate to the upper world, but because we are not aware of the existence of a spiritual world besides our own, we ascribe their words to our world, a phenomenon called materialization. when the torah (five books of moses) was written, the people of israel were at a spiritual degree. but after two thousand years of detachment from spirituality since the ruin of the second temple, the torah stories seem to refer to historic episodes or moral conduct. yet, this is not the case. each element in the world is connected to the same element in all the

LAITMAN M THE KABBALAH EXPERIENCE

evolent and wants us to enjoy ourselves, then what is the source of our pain? a: the creator is the only source of everything that exists. where could anything else come from? because only perfection comes from the creator, when it encounters man vwho holds opposite attributes to those of the creator v that perfection is felt as the opposite of what it is: imperfection and, in fact, torment. this phenomenon is called the concealment of the creator, and herein lies man s problem. our task, therefore, is to resemble the creator by correcting ourselves, so that his influence on us will be felt in its true form, as benevolence. in that state, we should naturally equalize ourselves in every t h e t h o u g h t o f c r e a t i o n 19 attribute with the creator, and if one of our attributes is no

the change suddenly appears. therefore, the most important thing to do is to read, all the time, no matter how much of the text is absorbed. t h o u g h t s d u r i n g s l e e p q: if i study a lot in the evening and i continue to think about kabbalah in my sleep, is that part of the spiritual work and progress, too? t h e s t u d y o f k a b b a l a h 127 a: what you describe is not a spiritual phenomenon, but a psychological one. the same thing will happen with any text you delve into before you go to sleep. nonetheless, the fact that you study before you go to sleep and continue to feel the text during sleep is very beneficial. we usually study kabbalah (the structure of the worlds, the sefirot, phases, light, vessels) between 3:00 am and 5:30 am before we go to work in the morning. i

l themselves bad compared to the people around them. and that would have been true, if that were an addition of desires to take pleasure in material things. indeed, one discovers such desires, too, but they are neither the most important nor the biggest of man s problems; they are not the ones he should wrestle with. if you want to eat, drink or sleep more, don t worry about it; it is a temporary phenomenon during a spiritual descent, when there are no other pleasures. the situation is that man is given more egoistic desires to enjoy the spiritual world, and we should wrestle with what rebels against the creator, or as pharaoh said, who is the lord, that i should obey his voice (exodus 5, 2. the most important thing is to confront thoughts against faith and doubts about providence or the u

hat point does the soul dress in man? a: the soul is not dressed in man from the beginning. in the final stages of one s incarnations, there evolves a desire for greater and greater pleasures: fame, fortune, and knowledge. then there begins to evolve a desire for an upper force, for the creator, for something outside the individual. then, all worldly satisfactions begin to pale. this is already a phenomenon that characterizes the surfacing of the soul. at that stage, the search begins for the source from which one can satisfy oneself, which can only be found in kabbalah. when does this happen to us? that depends on our maturity. it is not a question of age, but of the number of incarnations we have gone through and the root our soul comes from. we are all individual parts of one collective

dreams relate to the physical animate state of man. there is no connection between dreams and spiritual forces. dreams indicate what happens in the body, not what happens with the soul. therefore, in order to attain spiritual elevation and attainment of the spiritual world, there is no point in analyzing dreams and there is no significance to the way you sleep. our sleep is merely a physiological phenomenon, as in all animals. t h e s o u l o f p h a r ao h q: i understand from your words that all the situations that the soul goes through in the spiritual world, materialize later on in our world. if the soul has already gone through the spiritual state called pharaoh, will this pharaoh materialize afterwards in our world? will it be in a body with a soul in the state of pharaoh, or within

alist can convey spiritual strength through a corporeal object, as well. t h e w e s t e r n wa l l a n d o t h e r m i r ac l e s q: i have a picture of the western wall taken from the top of the building facing it. this photograph has healing powers. one starts feeling better when it is applied to a hurting spot. recently, i treated a severe wound on a dog with it. could you please explain this phenomenon, in light of the kabbalah? a: kabbalah exclusively deals with man s aspiration for the creator. degrees, stages, and steps toward him are felt as something totally new, as new worlds. there are 125 such degrees. they are divided into five parts, or worlds. the essence of kabbalah consists of climbing through all the intermediary states and worlds, and reaching complete unity with the cr

LAITMAN M THE PATH OF KABBALAH

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

them. consequently, one must take the spiritual work one is given from above very seriously. there is something in us called the stony heart. this refers to our egoism. it can only be corrected when a collective light, called messiah, comes to our world. only that light can correct it, but we must first crave the correction of that part of the egoism in our world. when there is such a desire, the phenomenon called the coming of the messiah will occur instantly, and will deliver us forever from the torments of this world. c h a p t e r 1 .11 f r e e d o m o f c h o i c e t o o p e r at e a b ov e n at u r e there is no point discussing freedom of choice before we acquire spiritual forces and the ability to operate above our natures. freedom of choice is the freedom to operate against our de

the events of our lives. all the thoughts and desires of the world of ein sof pass through each and every one of us. but only those thoughts that correspond to our current degree are captured. our degree of spirituality determines our range of influence and our outlook on the world we live in. as we evolve, our thoughts will grow deeper and we will find new connections between the objects and the phenomenon of reality. the level of our development defines how perceptive we can be of that part of the world of ein sof that we can feel. pa r t t wo: p h a s e s o f s p i r i t ua l e v o l u t i o n 73 there is no other way to want spirituality and awaken ourselves to the surrounding light except by studying in a group under the guidance of a kabbalistic teacher. it is the only way to take pa

f behinot, sefirot and worlds. it is an engineered psychology, a scientific approach to the soul. kabbalists do not need to practice this or that science or make experiments. they can provide all the explanations from the perspective of the kabbalah, the origin of all sciences. each science has its own language. if kabbalists are not scientists they will find it difficult to describe this or that phenomenon in the professional terms of that science. kabbalists feel the actual laws of the universe that are the origin of the material and spiritual essence. but what language should they use to describe the reciprocation between various phenomena? how should they describe the spiritual force that constitutes the foundation of this world, and what are the reciprocal relationships between spirit

d perform them mechanically, without correcting their hearts, are called gentiles. they have the knowledge, but not the light. the torah is the light of the creator that enters one s corrected vessels, while knowledge is a proficiency in what is written where and how. one can be proficient in the entire torah, know the entire talmud by heart, but still not have any real spiritual attainment. this phenomenon exists in the study of kabbalah, too: one can be proficient in all the texts of kabbalah and master the text like a university professor, but that does not mean that all one s desires have been corrected, or that one has replaced egoism with altruism. pa r t f o u r: p r o p e r s t u d y 255 that is the true purpose of our creation and the purpose of the giving of the torah. if we lear

ch his spiritual degree based on the existing reality. that is why the wisdom of kabbalah does not rely on fasting, abstention, or deprivation of any sort. there is no coercion and no punishments in this world or in the next. my teacher, and i as his successor, do not take students who wish to pay us for study, instead of working. the wisdom of kabbalah does not support that form of study. such a phenomenon arose during the time of the exile when people refrained from working, and rich jews supported the poor so that they could study torah. rabbi yehuda ashlag (baal hasulam) sent his children to work right after they finished their formal studies (around the age of eighteen. my rabbi worked many years as a construction worker and in road works and other hard labors. the purpose of creation

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

the masonic as well as of the ecclesiastical student that a number of these festivals of the christian church are much more than mere commemorations; they are definitely occasions on which, for various reasons, heaven and earth draw nearer together, and communication between the seen and the unseen worlds is noticeably easier than is commonly the case. often there is an astronomical basis for the phenomenon, as in the case of the festivals of the two st. johns who are said to be the patron saints of freemasonry- one occurring on june 24th, and the other on december 27th- obviously aiming respectively at the summer and winter solstices, though wrong by a few days because of the maladjustment of the medieval calendar. michaelmas day is evidently an attempt to mark the autumnal equinox, thoug

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

n a cross, and received a mark on their bodies from satan s claw. although they are associated with the middle ages in most people s minds, the deadliest witchhunts were conducted in the twilight of the medieval world. it has been suggested that witchhunting was, in fact, a displaced reaction to the breakup of medievalism and the emergence of the modern world. whatever the factors at work in this phenomenon, the witch-hunts came to represent the worst aspects of christianity an important component of a new image of the church as a corrupt, evil institution that repressed and executed innocent people. if, then, christianity was bad, perhaps the devil was not so bad or even good. in the postmedieval world, particularly in romantic literary circles, poets like william blake often used inferna

g aspects of modern society and traditional religiosity. 3. the ritual magic tradition, particularly as that tradition was interpreted by the occultist aleister crowley. 4. and a wide variety of popular culture sources literature, film and music about the devil. despite the fact that religious satanism has always been a tiny movement, a significant number of entries provide information about this phenomenon and its background traditions because of the disproportionate public interest in real satanism. during the course of compiling this encyclopedia, i also gathered demographic data on contemporary practicing satanists. the report of my findings from this research is included in appendix 3. anton lavey was and is a controversial figure, and to judge from some of the material one finds on t

bible was an inspired document or a poorly edited plagiarism, their influence was and is pervasive. much of the current attention directed to satanism has originated in the conservative christian subculture, and a number of entries in this book deal with christian interpretations of certain secular pursuits and commodities (e.g, role-playing games like dungeons and dragons) as diabolical. a major phenomenon that grew out of this attention in the late 1980s and the early 1990s was the satanic ritual abuse (sra) scare, sometimes referred to as the satanic panic. although not entirely responsible for this panic, the christian subculture played a key role in promoting the ritual abuse scare to the broader society. during this period, the reality of a vast, underground network of evil satanists

as the so-called anticult movement (acm. when the acm first emerged as a coherent movement, its focus of concern was minority religious movements. it was only after ritual abuse became a popular topic that it was incorporated into the acm agenda. the acm also supplied the nascent ritual abuse movement with the notion of cultic mind control (more popularly referred to as brainwashing, although the phenomenon supposedly explained by satanic mind control was actually quite different from the phenomenon of commitment to socalled cults. the acm arose in the early 1970s. in its earliest 8 the anticult movement stages, opposition to minority religions had organized itself around deprogrammers individuals who forcibly and sometimes violently abducted individuals from nontraditional religions. cult

a social movement a small yet persistent group of apologists for satanism have emerged. their arguments for dismissing the satanism phenomena are on the whole shallow, and not well researched (cited in victor 1993, 252) why professionals should be motivated to defend satanism is not explained, although kisser seems to imply that they are ivory tower researchers who have not looked closely at the phenomenon. for people deeply committed to the belief in an underground satanic network, however, the explanation is obvious: anyone dismissing the satanic threat is ipso facto either a satanist or in league with satanists a handy bit of circular reasoning that protects such beliefs from empirical disconfirmation. see also satanic ritual abuse;mind control for further reading: hicks, robert d. the

texas, dugan also attempted an escape. the collapse of the bankston/dugan tall tale did little to discourage popular speculation about satanist cattle mutilators, though it did take the federal government out of the business of investigating them. from then on, it would be mostly local law enforcement that would attempt to run down rumors. many, however, were growing doubtful about the mutilation phenomenon itself. nearly all autopsies by veterinary pathologists established that the cattle deaths and subsequent body damage were nothing out of the ordinary. in the spring of 1980, a much-publicized year-long probe in new mexico, headed by former fbi agent kenneth rommel, debunked claimed mutilations in that state and severely criticized those who were making a mystery out of what rommel rega

LIBER ALEPH

no magick is to commit violence on himself. yet learn also that all action is in some sense magick, being an essential part of that great magical work which we call nature. then thou hast no free will? verily, thou hast said. yet nevertheless it is thy necessary destiny to act with that free will. thou canst do nothing save in accordance with that true nature of thine and of all things, and every phenomenon is the resultant of the totality of forces; amen. then thou needest take no thought and make no effort? thou sast sooth; yet, art thou not compelled to thought and effort in the way of nature? yea, i, thy father, work for thee solicitously, and also i laugh at thy perplexities; for so was it fore-ordained that i should do, by me, from the beginning. a liber aleph vel cxi 58 b# de comedi

knowing this, thou mayst conform with that which is written in the book of the law: to make no distinction between any one thing and any other thing. learn well to apprehend this mystery, for it is the great gate of the college of understanding, whereby each and all of thy senses become constant and perpetual witnesses of the one eucharist, whereunto also they are ministers. so then to thee every phenomenon soever is the body of nuith in her passion; for it is an event; that is, the marriage of some one point of view with some one possibility. and this state of mind is notably an appurtenance of thy grade of master of the temple, and the unveiling of the arcanum of sorrow, which is thy work, as it is written in liber magi. moreover, this state, assimilated in the very marrow of thy mind, i

k of sanctification. n the book of wisdom or folly 121 dp de virgine beata (of the bless d virgin) nderstand then well this mystery of universal godliness; for it is the naked beauty of the virgin of the world. lo! since the end is perfection, as i have already shewn unto thee, and since also every event is inexorably and ineluctably interwoven in the web of that fate, as it is certain that every phenomenon is (as thou art sworn to understand .a particular dealing of god with thy soul. yea, and more also, it is a necessary rubric in this ritual of perfection. turn not therefore away thine eyes, for that they are too pure to behold evil; but look upon evil with joy, comprehending it in he fervour of this light that i have enkindled in thy mind. learn also that every thing soever is evil, if

, or the putrefaction of a carcass, is an act of love, and since we are to make no difference between any thing and any other thing, therefore all changes are equal in respect of our praise. for though this be a right conclusion in the term of thy comprehension as a master of the temple, yet it is false in the eyes of the mind that hath not attained this understanding. so therefore any change (or phenomenon) appeareth noble or base to the imperfect mind, according to its consonance and harmony with the will that governeth the mind. thus if it be thy will to delight in rythm and .conomy of words, the advertise-ment of a commodity may offend thee; but if thou art in need of that merchandise, thou wilt rejoice herein. praise then or blame aught, as seemeth good unto thee; but with this reflec

strive therewith, destroying it by love, but continue in that way? i deny not this hastily, nor affirm; nay, shall i even utter a hint of that which i may foresee? for it is in mine own nature to think that in this matter the sum of wisdom is silence. but this i say, and that boldly, that thou shalt not look upon this horror with fear, or with hate, but accept all this as thou dost all else, as a phenomenon of change, that is, of love. for in a swift stream thou mayst behold a twig held steady for a while by the play of the water, and by his analogue thou mayst understand the nature of this mystery of the path of perfection. o the book of wisdom or folly 167 #k de arte alchemistica (of the alchymical art) ilt thou acquaint thyself now further at my reproof concerning this arcanum of alchym

body and in the soul of our lady nuith even as her lord hadith, so that the gnostic sacrament of the cosmos is perpetually elevated before us. we behold all that is and comprehend its mystery, and its order in this high mass eternally celebrated among us, acknowledging the perfection of the rite, neither confusing the parts thereof, nor discriminating in worship between them. so unto us is every phenomenon a shew of godliness, proceeding continually in a pageant that returneth unto itself, identical in the phase of naught as of many, but whirling in the orgia of ineffable holiness as it were a dance that weaveth figures of beauty in variety inexhaustible. shall the initiate bestir him, to better so prime a perfection? nay, this will that was his is accomplished; he hath attained the summi

LIBER DCCCLX JOHN ST

life, as a devoted servant of the order: iii. that i will understand all things: iv. that i will love all things v. that i will perform all things and endure all things vi. that i will continue in the knowledge and conversation of my holy guardian angel: vii. that i will work without attachment: viii. that i will work in truth: ix. that i will rely only upon myself: x. that i will interpret every phenomenon as a particular dealing of god with my soul. and if i fail herein, may my pyramid be profaned, and the eye be closed upon me! all this did i swear and seal with a stroke upon the bell. then i steadily sat down in my .sana (or sacred posture, having my left heel beneath my body pressing into the anus, my right sole closely covering the phallus, the right leg vertical; my head, neck, and

really belongs to the vi.uddhi-cakra; so i allowed the thought to concentrate itself there [the vi.uddhi-cakra: the .nerve centre. in hindu mystic physiology, opposite the larynx..ed] also, since others are to read this, one must mention that almost from the beginning of this working of magick art the changed aspect of the world whose culmination is the keeping of the oath .i will interpret every phenomenon as a particular dealing of god with my soul. was present with me. this aspect is difficult to describe; one is indifferent to everything and yet interested in it. the meaning of things is lost, pending the inception of their spiritual meaning; just as, on putting one fs eye to the microscope, the drop of water on the slide is gone, and a world of life discovered, though the real import

: satan flees, exclaiming .damn. when any saint starts pranayam! so happy, indeed, was i in the practice that i devoted myself by the waiting formula to adonai; and that i got to .neighbourhood-concentration. is shewn by the fact that i several times forgot altogether about adonai, and found myself saying the silly old mantra. 3.06. i despair of asking my readers to distinguish between the common phenomenon of wandering thought and this phenomenon which is at the very portal of true and perfect concentration; yet it is most important that the distinction should be seized. the further difficulty will occur.i hope!.of distinguishing between the vacancy of the idiot, and that destruction of thought which we call .ivadar.ana, or nirvikalpa-sam.dhi [we must again refer the reader to the hindu c

nal details of all i have eaten and drunk. 1. all food is a species of intoxicant; hence a fruitful source of error. should i obtain any good result, i might say .you were starved. or .you were drunk. it is very easy to get visions of sorts by either process, and to delude oneself into the idea that one has attained, mistaking the qliphoth for kether. 2. in keeping the vow .i will interpret every phenomenon as a particular dealing of god with my soul. the mere animal actions are the most resistant. one cannot see the nature of the phenomenon; it seems so unimportant; one is inclined to despise it. hence i enter it in the record as a corrective. 3. if others are to read this, i should like them to see that elaborate codes of morality have nothing to do with my system. no question of sin and

e continues and reaches lavenue fs at 12.04 after reading his letters and doing one or two necessary things. he orders epinards, tarte aux fraises, glace au cafe, and. evian. the distaste for food is great; and for meat amounts to loathing. the weather is exceedingly hot; it may be arranged thus by adonai to enable john st. john to meditate in comfort. for he is vowed solemnly .to interpret every phenomenon as a particular dealing of god with his soul. 12.50. during lunch he will go on correcting his proofs. 1.35. lunch over, and the proofs read through. 1.45. he will make a few decorations further in his ritual, and perhaps design the frontispiece and colophon. he is very weary, and may sleep. john st. john 85 2.25. he has done the illumination, as far as may be. he will now lie down as h

s to hear him! curse all the gods and all the demons.all those things in short which go to make up john st. john. for that.as he now knows.is the name of the great enemy, the dweller upon the threshold. it was that mighty spirit whose formless horror beat him back, for it was he! so now to return to concentration and the will toward adonai. 10.20. one thing is well; the vow of .interpreting every phenomenon as a particular dealing of god with my soul. is john st. john 97 keeping itself. whatever impression reaches the consciousness is turned by it into a symbol or a simile of the work. 11.18. the pose over; recited ritual, now known by heart; then willed adonai; hopelessly unconcentrated. to interpret this record aright, it must, however, be understood that the .standard of living. goes up

LIBER DCCCXI ENERGIZED ENTHUSIASM

temple of solomon the king for equinox vii (2) short stories the woodcutter. his secret sin (3) plays: his majesty's fiddler. elder eel. adonis. the ghouls. written straight off, one after the other. mortadello. energized enthusiasm 3 (4) poems: the sevenfold sacrament. a birthday (5) fundamentals of the greek qabalah (involving the collection and analysis of several thousand words. i think this phenomenon is unique in the history of literature. i may further refer to my second journey to algeria, where my sexual life, though fairly full, had been unsatisfactory. on quitting biskra, i was so full of ideas that i had to get off the train at el-kantara, where i wrote gthe scorpion. h five or six poems were written on the way to paris; gthe ordeal of ida pendragon h during my twenty-four hou

LIBER HHH

plete; follow the corpse through the stages of embalming, wrapping and burial. 3. now imagine a divine breath entering thy nostrils. 4. next, imagine a divine light enlightening the eyes. 5. next, imagine the divine voice awakening the ears. 6. next, imagine a divine kiss imprinted on the lips. 7. next, imagine the divine energy informing the nerves and muscles of the body, and concentrate on the phenomenon which will already have been observed in 3, the restoring of the circulation. 8. last, imagine the return of the 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 co

LIBER LLL PARADIGMAT PIRATE

sequentially is all that i recommend; beyond that point you risk mental damage. plan any magical workings to take place between the hours of 3:00 and 5:00 a.m. if you keep a gnormal h schedule. otherwise schedule workings for the time between the last five and seven hours you would normally be asleep. signs of success with sleep deprivation include, but are not limited to, the following observed phenomenon: the physical distortion of objects and shadows; divinatory questions being answered by disembodied voices; a rapid multiplication of observed synchronicities and deja vu; time distortion. fasting the human body-mind can survive from six to eight weeks existing only on water. however, the gnostic state of fasting can usually be obtained in a time frame of one to two weeks, during which

LIBER LXVII THE SWORD OF SONG

sis, save that in line 80 we see gloucester (ignorant of his own son.s handwriting) accept the forged letter as genuine, as final proof, with not even the intervention of a bertillon to excuse so palpable a folly, so egregious a crime. what father of to-day would disinherit, would hunt down to death, a beloved son, on such evidence? or are we to take it that the eclipse gave proof unshakable of a phenomenon so portentous? in scene ii. we have another taste of kent.s gentlemanly demeanour; let our conventionalist interpreters defend this unwarrantable bullying if they dare! another might be so gross, so cowardly; but not our greatest poet! a good portion of this play, as will be shown later, is devoted to a bitter assault upon the essentially english notion that the pugilist is the supreme

r a few seconds, the relation of subject and object remains impregnable. it is a circumstance of little interest to the present essayist that this annihilation of duality is associated with intense and passionless peace and delight; the fact has been a bribe to the unwary, a bait for the charlatan, a hindrance to the philosopher; let us discard it* hume, and kant in the .prolegomena. discuss this phenomenon unsatisfactorily..a. c. it is this rapture which has ever been the bond between mystics of all shades; and the obstacle to any accurate observation of the phenomenon, its true causes, and so on. this must always be a stumblingblock to more impressionable minds; but there is no doubt as to the fact.it is a fact.and its present isolation is to be utterly deplored. may i entreat men of sci

bsurd, and the propositions of keynes* untenable, let us not fall into the error of the mystics, by supposin that in this world is necessarily a final truth, or even a certain and definite gain of knowledge. but that a field for research is opened up no sane man may doubt. nor may one question that the very first fact is of a nature disruptive of difficulty philosophical and reasonable; since the phenomenon does not invoke the assent of the reasoning faculty. the arguments which reason may bring to bear against it are self-destructive; reason has given consciousness the lie, but consciousness survives and smiles. reason is a part of consciousness and can never be greater than the whole; this spencer sees; but reason is not even any part of this new consciousness (which i, and many others

s. these are not aspects of one being, but separate and even antagonistic existences. all are equally real; we cannot accept mystics of the type of caird as being orthodox exponents of the religion of christ. the hindus enumerate brahm, infinite in all dimensions and directions.indistinguishable from the pleroma of the gnostics.and maya, illusion. this is in a sense the antethesis of noumenon and phenomenon, noumenon being negated of all predicates until it becomes almost extinguished in the nichts under the title of the alles (cf. max m ller on the metaphysical nirvana, in his dhammapada, introductory essay) the buddhists express no opinion. let us consider the force-quality in the existences conceived of by those two religions respectively, remembering that the god of the christian is in

n sat-chit-ananda, these being above the pairs of opposites, rather on the hegelian lines of the reconciliation (rather than the identity) of opposites in a master-idea. we have dismissed infinity as the figment of a morbid mathematic: but in any case the same disproof applies to it as to god..a.c. 3 hail unto thee, the blessed one, the perfect one, the enlightened one! antitheses of noumenon and phenomenon, unity and multiplicity, and their kind, are all reconciled, and the only question that remains is that of finding the most satisfactory means of attaining nirvana.extinction of all that exists, knows, or feels; extinction final and complete, utter and absolute extinction. for by these words only can we indicate nirvana: a state which transcends thought cannot be described in thought.s

ut an essential constituent of the cosmic process. and in the same essay, though he is disposed to deny more than the rudiments of consciousness to the lower forms of life, he is quite clear that pain varies directly (to put it loosely) with the degree of consciousness. cf. also .animal automatism. pp. 236-237 (2) sorrow.s cause..the cause of sorrow is desire. i take desire here to include such a phenomenon as the tendency of two molecules of hydrogen and chlorine to combine under certain conditions. if death be painful to me, it is presumably so to a molecule; if we represent one operation as pleasant, the converse is presumably painful. though i am not conscious of the individual pain of the countless deaths involved in this my act of writin, it may be there. and what i call .fatigue. ma

LIBER MMM

and also whenever a period of inactivity presents itself. the results should be recorded in your diary. the magical trances magic is the science and art of causing change to occur in conformity with will. the will can only become magically effective when the mind is focused and not interfering with the will. the mind must first discipline itself to focus it s entire attention on some meaningless phenomenon. if an attempt is made to focus on some form of desire, the effect is short circuited by lust of result. egotistical identification, fear of failure, and the reciprocal desire not to achieve desire, arising from our dual nature, destroy the result. therefore, when selecting topics for concentration, choose subjects of no spiritual, egotistical, intellectual, emotional, or useful signifi

LIBER NU

ice of ethics (ccxx i. 51, 52, 61, 63. 13. let the aspirant yearn toward nuit under the stars of night, with a love directed by his magical will, not merely proceeding from the heart. this is the first practice of magick art (ccxx. i. 57. 14. the result of this practice in the subsequent life of the aspirant is to fill him with unimaginable joys: to give him certainty concerning the nature of the phenomenon called death; to give him peace unutterable, rest, and ecstasy. this is the second indication of the nature of the result (ccxx. i. 58. 15. let the aspirant prepare a perfume of resinous woods and gums, according to his inspiration. this is the second practice of magick art (ccxx. i. 59. 16. let the aspirant prepare a pantacle, as follows. inscribe a circle within a pentagram, upon a gr

LIBER OS ABYSMI VEL DAATH

fering: that i will lead a pure life, as a devoted servant of the order: that i will understand all things: that i will love all things: that i will perform all things and endure all things: that i will continue in the knowledge and conversation of my holy guardian angel. that i will work without attachment: that i will work in truth: that i will rely only upon myself: that i will interpret every phenomenon as a particular dealing of god with my soul. and if i fail herein, may my pyramid be profaned, and the eye be closed upon me! h the oath of the abyss. 1 1. this book is the gate of the secret of the universe.1 2. let the exempt adept procure the prolegomena of kant,2 and study it, paying special attention to the antinomies. 3. also hume fs doctrine of causality in his genquiry. h3 4. al

LIBER THISHARB

ad a pure life, as a devoted servant of the order: 3. that i will understand all things: 4. that i will love all things: 5. that i will perform all things and endure all things: 6. that i will continue in the knowledge and conversation of my holy guardian angel: 7. that i will work without attachment: 8. that i will work in truth: 9. that i will rely only on myself 10. that i will interpret every phenomenon as a particular dealing of god with my soul. and if i fail herein, may my pyramid be profaned, and the eye be closed upon me! this was probably devised by crowley, patterned after the adeptus minor obligation of the r.r. et a.c. the points are of course keyed to the sephiroth. t.s* text (c) ordo templi orientis. key entry &c. by frater t.s. for niwg/ celephais press. this e-text last re

LINDOW JOHN NORSE MYTHOLOGY A GUIDE TO THE GODS HEROES RITUALS AND BELIEFS

ant myth, byleist is found in a number of passages in poetry in the kenning gbyleist fs brother h for loki. snorri states directly in both gylfaginning and skaldskaparmal that byleist is one of loki fs two brothers; the other is helblindi. unlike helblindi, whose meaning is transparent (hel-blind, byleist fs name is obscure. most attempts at etymology have come up with some sort of meteorological phenomenon, which is hardly helpful. see also loki dag (day) personification of the day. dag is found in vafthrudnismal, stanza 25, vafthrudnir fs response to odin fs question in stanza 24, gwhence comes the day/ that goes over people/ or the night with tides? h delling he is called, he is dag fs father, and nott [night] was born to nor. new moon and tides the useful powers created for people to t

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

have long, thin beaks. therefore, we know now that a variant (mutant) version of the cam gene is present in cactus finches and that this gene controls, at least in part, beak shape in these birds. we can now understand the finch story much better. finch variants with different beak shapes due to the higher or lower activity of their cam gene appear spontaneously in natural populations through the phenomenon of mutation. this mutation is then transmitted to the progeny of these finches in a stable, predictable manner. then, depending on which types of food in the form of seeds are available, finches with a variant (mutant) beak will find themselves better or less fit for survival and reproduction compared with the nonmutant finches. if they are better fit, given enough time and unchanging e

or any other ratio between 90% a and 10% a, purely by chance. there is no reason to believe that nine individuals (90) will be carriers of variant a whereas only one (10) will carry variant a. thus, a genetic bottleneck can deeply influence gene frequencies in small, migrating groups that become reproductively isolated from their original population and then start multiplying independently. this phenomenon then leads to genetic differentiation between subgroups, which, by definition, is evolution. an associated concept is that of founder effect, whereby a small migrating group founds a new population that, over time, becomes very different from the original population, particularly if the new group cuts all ties with the original group and so no longer interbreeds with it. let us now conc

d by id enthusiasts. it is legitimate to wonder why. 3. mutations are completely chance events. no one has ever been able to prove that mutations are driven or directed toward a particular goal by any external forces, including a designer. most mutations are neutral, others are unfavorable, and some are favorable, depending on where and when they appear in a population. 4. strong data back up the phenomenon of natural selection, including in humans. feel free to come up with science-based counterexamples. 5. teleology, the notion that natural events occur for a predetermined reason imagined by a designer, is unscientific and unprovable. what is evolutionary biology? 53 this page intentionally left blank 3 creationist purpose and irreducible complexity rebutted such is our grand synthesis a

onists, as if the latter were members of a religious sect or a political party. one creationist explanation for the recent date of the shroud that we heard ourselves was that the flash of resurrection somehow reset all the carbon-14 atoms in the shroud. well, who knows? but this is an explanation that is difficult to prove. to do so, one would have to observe a few resurrections (to make sure the phenomenon is repeatable) and see if they are accompanied by such flashes. moreover, one would have to monitor carbon-14 decay rates in shrouds before and after these resurrections. this has not been done, for obvious reasons. but as someone once said, extraordinary claims require extraordinary evidence. the carbon-14 dating technique is not the only one that relies on the steady decay of radioact

nicillin, streptomycin, neomycin, and tetracycline went into use in the 1940s and 1950s, there were no human-infecting pathogenic bacteria resistant to these antibiotics. by the late 1970s, several pathogenic bacterial species had become resistant to all of these antibiotics and had started to cause serious problems in hospital settings. what happened during this 30-year period? to understand the phenomenon of antibiotic resistance in bacteria, recall the notions of spontaneous mutation and natural selection. bacteria, including pathogenic types, reproduce very rapidly, sometimes as rapidly as creationist purpose and irreducible complexity rebutted 71 every 30 minutes or so. this rapid rate of multiplication means that bacterial populations consist of very large numbers of individuals in w

explain irreducible complexity (as we just showed above in great detail) other than saying over and over that irreducible complexity is irreducibly complex, which is a circular argument. as we explained in chapter 2, the accusation that evolution by natural selection is a tautology was resolved by making quantitative observations in natural populations. a saying in science is that if a perceived phenomenon is not quantitatively measurable, it might as well not exist. and so is irreducible complexity: it is not measurable, it is not quantifiable. anyone can claim that anything, including a tornado or an earthquake, is irreducibly complex and hence always implies a designer. in brief, since irreducible complexity is an unquantifiable subjective impression, it has no scientific meaning. simi

MACNULTY W KIRK KABBALAH AND FREEMASONRY

with a part of the tree which, as the diagram shows, is contiguous with the spirit. let us think first of the pencil. it is often said that the pencil reminds us that all our actions are recorded in the upper worlds.701 certainly have no argument with that idea, but i think there is more. think about what happens when you write or draw with a pencil. at the point of the pencil a very interesting phenomenon occurs; as you mark on the paper the idea or image which is resident in your mind in yezirah changes worlds; and becomes manifest on the paper in asiyyah as a text or as a picture. text and pictures are the manifestation as which ideas and images exist in the physical world. now think of the nature of hokmah; it is the sefirah of revelation. through the processes of inspiration and crea

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

t to mathematical laws, time and space are considered absolute and sufficient bases for exact thinking. kant's practical reason declared that while the nature of noumenon could never be comprehended by the reason, the fact of morality proves the existence of three necessary postulates: free will, immortality, and god. in the critique of judgment kant demonstrates the union of the noumenon and the phenomenon in art and biological evolution. german superintellectualism is the outgrowth of an overemphasis of kant's theory of the autocratic supremacy of the mind over sensation and thought. the philosophy of johann gottlieb fichte was a projection of kant's philosophy, wherein he attempted to unite kant's practical reason with his pure reason. fichte held that the known is merely the contents o

s being born in a stable, under the name of christ, by the christians" concerning the catholic feast of the assumption and its parallel in astronomy, the same author adds "at the end of eight months, when the sun-god, having increased, traverses the eighth sign, he absorbs the celestial virgin in his fiery course, and she disappears in the midst of the luminous rays and the glory of her son. this phenomenon, which takes place every year about the middle of august, gave rise to a festival which still exists, and in which it is supposed that the mother of christ, laying aside her earthly life, is associated with the glory of her son, and is placed at his side in the heavens. the roman calendar of columella (col. 1. ii. cap. ii. p. 429) marks the death or disappearance of virgo at this period

429) marks the death or disappearance of virgo at this period. the sun, he says, passes into virgo on the thirteenth day before the kalends of september. this is where the catholics place the feast of the assumption, or the reunion of the virgin to her son. this feast click to enlarge the three suns. from lilly's astrological predictions for 1648, 1649, and 1650) the following description of this phenomenon appears in a letter written by jeremiah shakerley in lancashire, march 4th, 1648-"on monday the 28th of february last, there arose with the sun two parelii, on either side one; their distance from him was by estimation, about ten degrees; they continued still of the same distance from the zenith, or height above the horizon, that the sun did; and from the parts averse to the sun, there

ivity from the three main centers of life in the human body: the brain, the heart, and the generative system. the transfiguration of jesus describes three tabernacles, the largest being in the center (the heart, and a smaller one on either side (the brain and the generative system. it is possible that the philosophical hypothesis of the existence of the three suns is based upon a peculiar natural phenomenon which has occurred many times in history. in the fifty- first year after christ three suns were seen at once in the sky and also in the sixty-sixth year. in the sixty-ninth year, two suns were seen together. according to william lilly, between the years 1156 and 1648 twenty similar occurrences were recorded. recognizing the sun as the supreme benefactor of the material world, hermetists

e original discovery of the oracle is somewhat as follows: shepherds tending their flocks on the side of mount parnassus were amazed at the peculiar antics of goats that wandered close to a great chasm on its southwestern spur. the animals jumped about as though trying to dance, and emitted strange cries unlike anything before heard. at last one of the shepherds, curious to learn the cause of the phenomenon, approached the vent, from which were rising noxious fumes. immediately he was seized with a prophetic ecstasy; he danced with wild abandon, sang, jabbered inarticulate sounds, and foretold future events. others went close to the fissure, with the same result. the fame of the place spread, and many came to learn of the future by inhaling the mephitic fumes, which exhilarated to the verg

cribes the result in the following manner "immediately my head seemed tied tightly with a string, and soon after there happened to me a singular circumstance such as i had never before experienced. i observed with astonishment that i no longer felt and thought with the head, but with the region of the stomach, as if consciousness had now taken up its seat in the stomach. terrified by this unusual phenomenon, i asked myself and inquired into myself carefully; but i only became the more convinced that my power of perception was became greater and more comprehensive. this intellectual clearness was associated with great pleasure. i did not sleep, nor did i dream; i was perfectly sober; and my health was perfect. i had occasionally had ecstasies, but these had nothing in common with this condi

MASTERING WITCHCRAFT

ibed is that the summoning of the eidolon omits the thirteen days preliminary preparation. it is, morever, a tricky operation for beginners to perform and also a somewhat untrustworthy one, as there is obviously no object link possible, save for the operator's tenuous emotional link with the future. this may strike some as the last word in absurdity, but if you pause to reconsider the parapsychic phenomenon of precognition as we did in chapter 3, you will realize that for a witch who deals wholly with the world of the paranormal, the laws of time as well as space as we know them in our everyday lives do not necessarily apply. the time to employ this ritual of evocation of a future loved one is traditionally midsummer's eve, the night of june 20, just before the summer solstice. on that not

he third, and to the individual witch, most important type of vigilant robot, programmed solely to watch over the mentioned earlier in chapter 1. this may be a demonic entity such as vassago, who has been "bound" to some magical instrument such as a show stone or mirror, permanently or temporarily. it may also be an elemental creature formed by the combination of your witch power and some natural phenomenon. this type of magistellus becomes the protective spirit or watcher, a magical guardian for the home. they take time to formulate, but really can prove to be of tremendous value. for unlike the general earth spells which are effective to guard your home from general bad vibrations, to guard against out-and-out magical attack, a magistellus is ideal; it possesses a definite will of its ow

scrutiny, and is often performed in an impromptu manner rather than as an elaborately thought-out ritual. the "splitting" process consists of simply a bending of your pyramid powers toward the event which you wish to take place, namely, the dissolution of the cloud mass, an operation taken thus far and no farther. in fact, it is a simple process of binding, in this instance performed on a natural phenomenon rather than on another living person. you "see" the clouds as splitting and parting, harrying them with your fortified will and imagination. however, for those witches who would prefer a more deliberate approach, the seeds of the process will lie in the use of the archetypal symbolism of the four elements of the wise. in order to raise a tempest or wind, whether it be used to split clou

MEANING OF MASONRY

llars may be seen exemplified in the human body. there are our two legs, upon both of which we must stand firm to acquire a perfect physical balance. and y having discerned this simple truth, and having seen that the path of true initiation, which is one of spiritual rebirth, is an arduous and painful progress to him who undertakes it, let me ask you to consider in all sacredness another physical phenomenon, the great mystery of which we perhaps think little of by reason of its frequency and of our familiarity with it. i refer to the incident--the great mystery, i might say--of child-birth. brethren, every child born into this world, coming into this life as into a great house of initiation, trial and discipline, passes, amid pain and travail, through a strait and narrow way and between th

ent and properly prepared in this curriculum of the lesser mysteries were eventually admitted to initiation in the greater mysteries. those who failed to qualify were restrained from advancement. as now, the numbers of really earnest and qualified aspirants were only a pe rcentage of the total of those who entered the mysteries, for in the spiritual life, as in the world of nature, the biological phenomenon prevails that the available raw material greatly exceeds the perfected product. every year far more seeds are borne, far more eggs are laid or spawned, than reach maturity, although every seed and egg is potentially capable of growth and fruition. plato, speaking of the mysteries in his own day, quotes a still older authority that" the thyrsus bearers (or candidates for initiation) are

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

nstitutionsof religion and science have been the worst purveyors of evil that this planet has everhad to endure. after centuries of prevarication and criminality, we can no longer affordto look to these edifices to answer the all-important conundrum of evil.but if we turn from religion and science in this regard, does it mean that we are left ina void? is there, perhaps, another answer to how the phenomenon of evil came intobeing? i believe that the answer lies in the ancient records of our forefathers and in themyths and legends of the pre- and post-diluvian epochs that speak of the visitation ofthe gods or angels. several key researchers have stated that these beings wereactually extraterrestrial entities. i address who they were, why they came here, andshow that after their arrival they

n and part alien, part human dna in the earthshumanoid species. the eves who were receptive to the counsel of the sons of theserpent in the garden became the first that were awakened and exalted by theirmore advanced cousins. they were initiated into the secrets of technology. the word secret comes from secretion, meaning fluid of the body, particularly the femalemenstrual fluids. the concept and phenomenon of the holy grail comes from the myster-ies of the female cults after their residency with and tuition from the sons of the serpent.it is from this exodus to lemuria that we have the great female cults, when females werechief initiators, oracles, and keepers of the mysteries, which is recorded even in the arthu-rian romances of later ages. celtic myth is full of anecdotes about the warr

and colonized theplanet earth, influencing her entire history. we also looked into the probable mannerin which evil came into the world and into the personality of man. we hinted that itmay not be at all natural, meaning that it may not arise due to the inviolate forces ofnature, but only from perpetual and unnecessary tampering with, or circumventing of,such forces. for why would nature create a phenomenon so inherently destructive toherself? but more pressing for us at this point is the reminder that the resolution of thethis place is terrible!78atlantis, alien visitation, and genetic manipulation war between the forces of good and evil was not concluded in pre-diluvian times. thedark ones were drastically reduced in physical numbers and they had lost most ofthe technology that channeled

that its own inviolate order would be undermined. as detailed earlier, it islambs to the slaughter116atlantis, alien visitation, and genetic manipulation the psychic acceptance of this insinuated fallacy that literally incites our individualand collective deviancies. atlantis, alien visitation, and genetic manipulation117 chapter 19doodles in the cropsthere is also good reason to believe that the phenomenon known as the crop-circleshave been created via satellites by the microwave technology known as haarp .these circles and formations are not caused by doodling extraterrestrials with nothingbetter to do. the technology to create even the most complex crop mandalas is cer-tainly in existence, regardless of the denials of scientists and science buffs. terrencemeaden and the main experts tha

stic distractions they produce are adroitlycrafted to poison the psyche and lead to existential anomalies. one can, however, tellthat there is something malign behind these faades when subtle fallacies are intro-duced regarding divinity and spirit. some of these insinuations are so subtle that theypersist into accepted traditions and enter into the collective consciousness.originally, there was a phenomenon of crop circles, but they are different from the ones thathave been appearing and captivating the masses of late.the hole in the ozone layer was not only caused by cfcs, but by microwave technologyfrom haarp. microwaves were beamed onto the stargate to break it, but instead they super-heated the atmosphere causing permanent damage to the ozone layer. haarp and micro-doodles in the crops

now two facts with certainty; modern anthropology has discov-ered a sudden replacement of neanderthal man with modern man, and mesopotamian records state thatintelligent planning by an extraterrestrial race lay behind dramatic event (p. 42)historical ufo sightingstwentieth century ufo were rarely reported in the mass media before 1947 and so most people assumethat ufos must be a relatively recent phenomenon. ufos have been reported for thousands of years inall parts of the world. for example, julius obsequens reproduced the following account from 216 b.c.in his book, prodigorium liber: things like ships were seen in the sky over italyone saw figures likeships (p. 11)appendix b: book abstracts228atlantis, alien visitation, and genetic manipulation charles fortcharles fort is probably the ea

MOODY RAYMOND A LIFE AFTER LIFE

losophy of language. after teaching philosophy for three years at a university in eastern north carolina, i decided to go to medical school, and i intend to become a psychiatrist and to teach the philosophy of medicine in a medical school. all these interests and experiences necessarily helped shape the approach i have taken in this study. my hope for this book is that it will draw attention to a phenomenon which is at once very widespread and very well-hidden, and, at the same time, help create a more receptive public attitude toward it. for it is my firm conviction that this phenomenon has great significance, not only for many academic and practical fields-especially psychology, psychiatry, medicine, philosophy, theology, and the ministry-but also for the way in which we lead our daily l

find in it a great relief, for they will discover that they are not alone in having had such an experience. to them-especially if, like most, they have concealed their story from all but a few trusted persons-i can only say this: it is my hope that this volume may encourage you to speak a little more freely, so that a most intriguing facet of the human soul may be more clearly elucidated= 1- the phenomenon of death what is it like to die? that is a question which humanity has been asking itself ever since there have been humans. over ,he past few years, i have had the opportunity to raise this question before a sizable number of audiences. these groups have ranged from classes in psychology, philosophy, and sociology through church organizations, television audiences, and civic clubs to p

ound that after every talk someone would come up to tell me of an experience of his own. as i became more widely known for this interest, doctors began to refer to me persons whom they had resuscitated and who reported unusual experiences. still others have written to me with reports after newspaper articles about my studies appeared. at the present time, i know of approximately 150 cases of this phenomenon. the experiences which i have studied fall into three distinct categories*(1) the experiences of persons who were resuscitated after having been thought, adjudged, or pronounced clinically dead by their doctors*(2) the experiences of persons who, in the course of accidents or severe injury or illness, came very close to physical death*(3) the experiences of persons who, as they died, to

close as possible to firsthand reports. thus, i have interviewed in great detail some fifty persons upon whose experiences i am able to report. of these, the cases of the first type (those in which an apparent clinical death actually occurs) are certainly more dramatic than those of the second type (in which only a close brush with death occurs. indeed, whenever i have given public talks on this phenomenon, the "death" episodes have invariably drawn most of the interest. accounts in the press have sometimes been written so as to suggest they are the only type of case with which i have dealt. however, in selecting the cases to be presented in this book, i have avoided the temptation to dwell only on those cases in which a "death" event took place. for, as will become obvious, cases of the

in the spiritual body, and seem actually heightened and more perfect than they are in physical life. one man says that while he was "dead" his vision seemed incredibly more powerful and, in his words "i just can't understand how i could see so far" a. woman who recalled this experience notes "it seemed as if this spiritual sense had no limitations, as if i could look anywhere and everywhere" this phenomenon is described very graphically in this portion of an interview with a woman who was out of her body following an accident. there was a lot of action going on, and people running around the ambulance. and whenever i would look at a person to wonder what they were thinking, it was like a zoom-up, exactly like through a zoom lens, and i was there. but it seemed that part of me-i'll call it

uestions are the prelude to a moment of startling intensity during which; the being presents to the person a panoramic review of his life. it is often obvious that the being can see the individual's whole life displayed and that he doesn't himself need information. his only intention is to provoke reflection. this review can only be described in terms of memory, since that is the closest familiar phenomenon to it, but it has characteristics which set it; apart from any normal type of remembering. first of all, it is extraordinarily rapid. the memories, when they are described in temporal terms, are said to follow one another swiftly, in chronological order. others recall no awareness of temporal order at all. the remembrance was instantaneous; everything appeared at once, and they could ta

MORALS AND DOGMA

sometimes tempest, rose after taurus, rejoicing in the forehead of the new year. the summer solstice was not less an important point in the sun's march than the vernal equinox, especially to the egyptians, to whom it not only marked the end and term of the increasing length of the days and of the domination of light, and the _maximum_ of the sun's elevation; but also the annual recurrence of that phenomenon peculiar to egypt, the rising of the nile, which, ever accompanying the sun in his course, seemed to rise and fall as the days grew longer and shorter, being lowest at the winter solstice, and highest at that of summer. thus the sun seemed to regulate its swelling; and the time of his arrival at the solstitial point being that of the first rising of the nile, was selected by the egyptia

e the chaldeans commenced to build the tower of babel? or how the image of an external object comes to and fixes itself upon the retina of the eye; and when there, how that mere empty, unsubstantial image becomes transmuted into the wondrous thing that we call sight? or how the waves of the atmosphere striking upon the tympanum of the ear--those thin, invisible waves--produce the equally wondrous phenomenon of hearing, and become the roar of the tornado, the crash of the thunder, the mighty voice of the ocean, the chirping of the cricket, the delicate sweet notes and exquisite trills and variations of the wren and mocking-bird, or the magic melody of the instrument of paganini? our senses are mysteries to us, and we are mysteries to ourselves. philosophy has taught us nothing as to the _na

MOTTA MARCELO THE COMMENTARIES OF AL

that the sun died every day, and every year, and that its resurrection was a miracle. the formula of the new aeon recognizes horus, the child crowned and conquering, as god. we are all members of the body of god, the sun; and about our system is the ocean of space. this formula is then to be based upon these facts. our "evil "error "darkness "illusion, whatever one chooses to call it, is simply a phenomenon of accidental and temporary separateness. if you are "walking in darkness, do not try to make the sun rise by self-sacrifice, but wait in confidence for the dawn, and enjoy the pleasures of the night meanwhile. the general allusion is to the equinox ritual of the g. d, where the officer of the previous six months, representing horus, took the place of the retiring hierophant, who had re

o on. the proposition is ultimately an identity, for all our attempts to evade the issue by creating complications 'knowledge' is therefore not a 'thing-in-itself; it is rightly denied a place upon the tree of life; it pertains to the abyss. besides the above considerations, it may be observed that knowledge, so far as it exists at all, even as a statement of relation, is no more than a momentary phenomenon of consciousness. it is annihilated in the instant of its creation. for no sooner do we assent to arb than arb is absorbed in our conception of a. after the nine- days' wonder of 'the earth revolves around the sun, we modify our former ideas of earth 'earth' is intuitively classed with other solar satellites. the proposition vanishes automatically as it is assimilated. knowledge, while

g that these two courses (the materialist's and the mystic's) are equally fatuous, we may engage in either or both of two other plans of action, based on assent to actuality. we may (1) ascertain our own particular properties as partial projections of the absolute; we may allow every image presented to us to be of equally intrinsic and essential entity with ourselves, and its presentation to us a phenomenon necessary in nature; and we may adjust our apprehension to the actuality that every event is an item in the account which we render to ourselves of our own estate. we dare not desire to omit any single entry, lest the balance be upset. we may react with elasticity and indifference to each occurrence, intent only on the idea that the total, intelligently appreciated, constitutes a perfec

e weak reluctant greeting of chlorine! yet, hydrogen and chlorine rush passionately to embrace each other in monogamic madness! there is no 'good' or 'bad' in the matter; it is the enthusiastic energy of union, as betokened by the disengagement of heat, light, electricity, or music, and the stability of the resulting compound, that sanctifies the act. note also that the utmost external joy in any phenomenon is surpassed a millionfold by the internal joy of the realization that self-fulfilment in the sensible world is but a symbol of the universal sublimity of the formula 'love under will. the last two sentences demand careful attention. there is an apparent contradiction with verses 59, 60. we must seek reconcilement in this way: do not imagine that any king can die (v. 21) or be hurt (v.5

there is no a priori denial of the possibility that it may rise in the west, except that in all recorded history it has never been known to do so. this argument is obviously not sufficient to overrule the possibility, and we must keep an open mind on the subject. if we do, we will be prepared for the possibility of the sun rising in the west tomorrow, and will be quicker to adapt ourselves to the phenomenon than many so-called scientists. men whose minds are fixed have been known to go insane when facts run contrary to their ideas "their words" the technical meaning, of course, is the 'word' as a formula of power. the 'words' of the 'black brothers' are always, of necessity, skew-wise. but now the words of past magi are also so see al i, 49. they are to the word of the aeon of horus as the

both diamond and gold have been chosen by adepts of past ages as symbols of our true inner identity ourselves- hadit. two points of view, you understand. one is partial, limited, and leads the "black brother" to shut himself up and interpret every extraneous influence as an attack against his integrity. the other leads the adept exempt to open himself to the world, and to swear to interpret every phenomenon as a particular dealing between god and his soul. let it be understood that the immaculate virgin is a necessary concept; but it must be equilibrated by the opposite concept, since no idea that is not thus balanced by its opposite can exist above the abyss. see liber xxv, and liber v, and liber xxx vi. babalon in greek is mapie, maria. she is the immaculate virgin, the woman clothed wit

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

rainbow. iris, the daughter of thaumas and electra, personified the rainbow, and was the special attendant and messenger of the queen of heaven, whose commands she executed with singular tact, intelligence, and swiftness. most primitive nations have regarded the rainbow as a bridge of communication between heaven and earth, and this is doubtless the reason why iris, who represented that beautiful phenomenon of nature, should have been invested by the greeks with the office of communicating between gods and men. iris is usually represented seated behind the chariot of hera, ready to do the bidding of her royal mistress. she appears under the form of a slender maiden of great beauty, robed in an airy fabric of variegated hues, resembling mother-of-pearl; her sandals are bright as burnished s

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

ting with the spirit world. secrets of the spirit world spirits, of whom there are millions, reside in what is known as the astral world, an invisible sphere of existence that duplicates the physical world we live in. it is with the inhabitants of this unseen world that mediums make their contacts at seances. until now, access to this unseen world was only possible with astral travel. this is the phenomenon of consciously projecting your astral body from its physical counterpart. the astral body is an exact duplicate of the physical body. it regularly leaves the body during sleep although there is no memory or sensation of this when you awake. to consciously leave the physical body requires practice and understanding of basic occult laws. once you are out of your body you are, in effect, i

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

n completely stupefied at the sight of so much abnegation among his colleagues. he described their manner of living as "a completely new kind of piety that is unknown to all the centuries" piety and fervor do not explain everything, however. these folk migrations and regroupings also implied economic, social, political, and juridical causes and effects. the construction of religious edifices is a phenomenon that cannot be separated from the general context in which it occurs. enthusiastically erected with extraordinary fervor, churches and cathedrals were not merely places of prayer. built to the scale of their respective cities that were constructed and organized around them, people gathered there to argue freely about matters that concerned them. they were houses of the people placed und

anization, which was regional at the least, but to a certain extent national, if not international. this organization displayed itself in three ways: in the holding of periodic assemblies to expedite matters of general interest in the recognition of regulating lodges, known as ancient lodges or mother lodges in the nomination of a common protector, called master or grand master this same unifying phenomenon is what we saw earlier in germany. an important observation must be made, however. this organization was strictly limited to the defense of common interests and to the respect of charters and traditions. it was not at all a precursor of a permanent legislative and administrative body or a prefiguration of the different obediences, which did not make their appearance until 1717, with the

of freemasonry are merely conjectural if not tendentious. the facts, however, can speak clearly enough on their own to require no interpretation at all. it is necessary, of course, to connect them to the social structures of the past, but only the way we think has the power to distort how we see them. by its very nature and purpose, the an of masonry was never a strictly operative or purely local phenomenon. the millennia-old concept of craft that blossomed in the christian world viewed it as inseparable from the divine creative work. the worker could stake no claim to performing his job well without the help of the lord, and thus, by placing his activity on the path of perfection, he might raise himself to the kingdom of god. an individual's fine craftsmanship implied that he was a good s

ONYX TABLET OF SET

ation. professed altruism is merely disguised gratification, as is most of what is termed "love. the task of the temple of set is twofold: first, we wish to construct a haven for initiates in which hobbesian motives and behavior are minimized, if not eliminated. in their place we wish to encourage a nobility of intellect and spirit mandated by our conviction that the human psyche is a non-natural phenomenon which need not be bound to the destructive, entropic forces of nature, and which has the potential to evolve into a form of self-consciousness transcending these forces altogether: true, psychecentric divinity. secondly the temple of set desires, insofar as possible, to preserve the benefit of our experience for human society generally. the principles that justify the existence of the t

ational aspirations of its affiliates, there would be no need- and no true justification- for a "priesthood. in that case it would be a society, a club, or a foundation. the temple of set, however, is indeed more than the sum of its participants. it was founded not as a common-interest group, but rather in response to the challenge of a trans-human entity known to us as set, initially through the phenomenon of the book of coming forth by night. this same entity- known under various names throughout history as the source of independent, non-natural consciousness- has further pledged to lend its energies, wisdom, and sensations in furtherance of the temple's cause. it is here that the priesthood of set assumes its identity and justification. the central, crucial characteristic of the priesth

doubtless bewilder initiates [to say nothing of profane colleagues. but within the onyx tablet increased precision is appropriate. we must subtract from the psyche what is "life force, and focus our attention on that which remains: the very awareness of self. in doing so we have in one sense retraced the path of descartes to the cogito ergo sum proposition. unlike descartes, however, we see this phenomenon to be a "thing totally apart" which is not an extension of "god" or anything else. set is the conceptualizer of this principle: the designer. to rewrite the crucial sentence in the above quote from the point of view of a neter "a thing created in the mind thereby exists" this is dangerous ground to tread, so much more so for an ancient egyptian civilization whose entire "natural" cosmol

es to disturb the customary order of things- it could not really be new; it was foreseen with the world. its solution or remedy exists in all eternity, revealed in a kind of universal 'manner of use' that the gods defined in creating the universe itself. what is necessary, therefore, is to find in the ancient writings the formula that foresaw such-and-such a case. before a given event- a physical phenomenon, a catastrophe striking the whole country- the scholar would not seek to discover the actual causes in order to find an appropriate remedy. rather he would examine with scholarly ardor the volumes of old writings to find out if the event had already occurred in some moment of the past, and what solution had then been applied to it (3) despite this unique and disturbing image, or perhaps

hat moment when seemingly beyond your conscious volition you have to say something. an initiate has said something upon which you feel an overpowering need to comment. you know that a course correction is needed, and sometimes without even thinking it through you give one. sometimes this shock is what the person needs desperately; other times it's what causes him to leave the temple. what is this phenomenon? is it set ordering us to speak? why is it part of the iii* experience? set is connected with two rites of rebirth in egypt, the heb-sed (or national rebirth, and the opening of the mouth (individual rebirth. in the later ceremony, a doubled-headed knife (the pss-kf knife which egyptologist ann macy roth has recently demonstrated to represent the forked tail of set) made of iron (bia-en

unique even unto my "father" is that i am only like him; i am certainly not him- nor he me. the importance of this realization (1) the more i investigate the depth of my "soul, the more i will come to know my "father (2) if i recognize that what i think might be my "father" is actually myself, i can potentially become as he is- setamorphosis. xeper and remanifest. the eye of set this third degree phenomenon seems to be an enhanced intuitional perspective. it is not a literal eye, but a series or set of reflections based on the type and relevance of any given situation a priest or priestess of set might encounter. within kundalini yoga of east indian tradition, the "third eye" or "brow chakra" seems an appropriate metaphor. this "third eye" is "opened" via the process of personal initiation

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

all or their understanding of it will be erroneous. the error could be so extreme that their understanding could literally be the opposite of the true meaning. when those students themselves become teachers, the problem will be further aggravated since they will teach their students false imaginations and misconceptions, and will end up, literally calling darkness light (to our great sorrow, this phenomenon has become so prevalent today in the field of kaballah that in almost all cases both the teacher and the students are in error. this is a case of the blind leading the blind) on the other hand, if the professor understands the subject properly and lessens his explanation according to the capability of the students, they will readily understand it without confusion. this is the sign of a

not only is there a sense of separateness from g-d, there also is a state of confusion and the appearance of randomness and multiplicity, in which things seems disconnected from each other and from their source in the one g-d. one incident seems disconnected from another and one subject seems unrelated to another. for example, one field of science seems unrelated to another field of science. this phenomenon brings about confusion in the world as to the true nature of reality, because each ideology possesses a different piece of the "truth" and even this small piece is in a state of total concealment. all this confusion is the result of the "shattering of the vessels. this is called the "cloak of leather, which conceals the true nature of reality. another aspect of this "cloak of leather" i

they issue. now, it is the "simple substance, the voice itself, which binds the combinations of letters together, similar to a cord which is threaded through a pearl necklace. just as the thread holds all the pearls together, unifying them into one necklace, so too the voice travels through the divisions of the letters and binds them to form words and sentences (as mentioned previously, a similar phenomenon takes place during the thought process. the "thread of thought, which is the point of the general overview, travels through his "line of thinking" and binds everything together into one single "flow of thought. if he were to lose the general overview for a moment, he would lose his "train of thought. likewise, in speech, if the "thought of speech, mentioned above, is lost momenterily, a

oused his animal soul with love and fear of g-d, is certainly on the correct path, and is fulfilling the verse "with all your heart. nonetheless, the actual unification and cleaving to g-d and the revelation of g-dliness in one s heart comes about specifically from the divine soul) in order to understand the difference between the divine soul and the animal soul, we must note a clearly observable phenomenon. it is observable that when a jew hears concepts of g-dliness (i.e. chassidus, his intellect becomes greatly aroused by it. this effect is not merely because of the depth of the concepts, for there are many concepts and fields of study which are deep and broad. furthermore, we clearly observe that some will become more aroused upon hearing the very same teachings of chassidus than other

the "somethingness" of the comprehension of divine concepts that the animal soul adheres to and becomes aroused by. in contrast, the divine soul receives and becomes aroused by the "nothingness" of the concept, i.e. by the g-dliness in it. in order to understand the essential difference between the excitement of the divine soul and the excitement of the animal soul, we must first explain another phenomenon. it is possible for two people to hear and comprehend the same g-dly concept and have totally different reactions to it. one person may be aroused by the great expansiveness of his teacher s explanations. this is to say that his excitement comes in reaction to the breadth and length of the explanations. because of this his arousal comes only after he receives the explanations. on the ot

l soul is a "garment" for the excitement of the divine soul, and covers and conceals it. so too, the desire and pleasure of the animal soul (when properly aligned with g-dliness through the above mentioned five levels) is a "garment" for the desire and pleasure of the divine soul (however, the difference between them is like the difference between the physical pleasure of comprehending a physical phenomenon and the pleasure of the souls in gan eden (spiritual paradise. of course, there is no comparison between the two. the main reason for this is that the source of the divine soul is in the "lights (orot, whereas the source of the animal soul is in the external shells (kelipot. therefore, the animal soul can only access divinity through a mashach (a screen) as explained in part one. in con

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

uated the brains. when it then seeks to be manifest [further, down] through the throat, which is narrow, the light bursts forth [through the skin] as hair. this is the origin of the beard. the transformation of divine consciousness from the mental to the emotional state is a drastic change, and involves a tzimtzum, or contraction of the light. this is the spiritual mechanics behind the anatomical phenomenon of the neck being such a narrow connection between the head and the torso. despite this contraction, the light descending from the mental faculties is still too intense to be completely funneled through the passageway of the neck/throat, and therefore, the residual aspects of it exude through the pores of the skin as the beard. this is the mystical meaning of the verse: g[the sound of]

ghth and the thirteenth. relative to each other, these mazal fs are masculine and feminine, respectively. isaac directed his prayers to g-d via the 13th, female rectification in order to draw divine beneficence to his wife rebecca, while rebecca directed her prayers to g-d via the 8th, male rectification in order to draw divine beneficence to her husband, isaac. an alternative explanation of this phenomenon is as follows: the word for gopposite h [nochach, in the verse gisaac entreated g-d opposite his wife, because she was barren h1] is written without a vav [to indicate the go h vowel, and thus its numerical value is the same as that as the word mazal [plus the kolel. nochach: nun-kaf-chet= 50+ 20+ 8= 78. mazal: mem-zayin-lamed= 40+ 7+ 30= 77. this indicates that isaac directed his praye

anation: all a person fs other limbs correspond to one or another of the ten sefirot. the three aspects of his intelligence correspond to the first three sefirot: chochmah, binah, and da fat. the lower seven sefirot correspond to [the parts of the body] from the right arm and below, covering the whole length of the body. but there is no sefirah corresponding to the throat! the explanation of this phenomenon is understood from what we just said, namely, that when the three immature states of intelligence are expelled [from the brain] and descend, they descend first to the throat. rather than corresponding to a specific sefirah, the throat is just the respository of the initial state of the head. since [the throat] is a narrow and thin organ [the immature mental states] get stuck there. now

osh, toch, and sof are reish, tav, and samech, respectively. thus, the word esther also alludes to the divine power to extend from the highest to the lowest levels. this is the mystical meaning of the verse, gi shall hide [haster, yes, hide [astir] my face on that day. h10 the root of the words for ghide h and gyes, hide h is the same as that of the word esther. the classic interpretation of this phenomenon is that g-d fs presence (or gface h) is hidden during the exile, the context in which the story of esther takes place. g-d fs name is not mentioned once in the entire book of esther. here, the emphasis is on the fact that g-d fs face or presence is specifically found in( ghidden h or ensconced within) the divine ability to extend from the highest to the lowest levels, as alluded to in t

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

sently. the initials of the words for gg-d will fight for you h14 are yud-lamed-yud. this is the holy seal of the face of the ox in the [divine] chariot, the second of the 72 names derived from the three verses ghe moved c, h ghe came c, h and ghe stretched c. h gg-d will fight for you h: ykvk yilachem lachem. the three consecutive verses exodus 14:19-21 each contain 72 letters, an obviously rare phenomenon. the letters of these three verses can be arranged as 72 triplets of letters. but we are taught in kabbalah that if we reverse the order of the letters in the middle set, the 72 triplets become 72 gnames h of g-d. the following chart is read horitzontally, from the upper right to lower left corner. the first letters of every triplet are taken sequentially from the first verse, the secon

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

light. first, however, it ishecessary that they be awakened. for, psychological truism that it is, until their presence is realised their transmutation cannot be accomplished. in symbolic form and pageantry, the ceremony of each grade calls forth the spirits of a particular element. and as a steel placed in ciose to a magnet receives soie degree of its magnetism, and comparable to the electrical phenomenon of induction, so the presence of power induces bower. contact with tge appropriate type of elemental jorce prodices an identical type of reaction within the sphere of the neophyte, and it is thus that growth and advancement proceeds. the speeches of the officers deal almost exclusively with the knowledge pertaining to that element and grade, and excerpts from fragmentary remains of the

the environment and the creative power of the personal self permits, the task implied by the <57> coagula formula is to assemble them and remould them nearer to the heart's desire. and here again, the alchemists are adamant in their insistence upon the aphorism that "nature unaided fails" for the alchemist, so the tradition asserts, commences hi work where nature has left off. and were this solve phenomenon to occur spontaneously in the course of nature, the result and the outcome- the coagulation of previously dissolved elements- would not be very dissimilar to that which previously existed. but with the technique of initiation, the chaos is lifted up and fermented so to speak, that from it, with the aid of the invoked white light of the divine spirit, a higher species of being, illumined

s thou on unto the cubical altar of the universe" p-he then recovers talisman or m. b, passes on to the altar, laying it thereon as before shewn. he then passes to east of altar, hold left <169> hand over talisman, and sword over it erect. then doth he rehearse a most potent conjuration and invocation of that spirit to render irresistible this telesmata or m. b, or to render manifest this natural phenomenon of, using and reiterating all the divine, angelic, and magical names appropriate to this end, neither omitting the signs, seals, sigils, lineal figures, signatures, and the like from that conjuration. q-the magician now elevates the covered telesma or material basis towards heaven, then removes the veil entirely, yet leaving it corded, crying with a loud voice "creature of talismans (or

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

light,the demons are conjured out of the minerals, and they are shown as angels white. by fire we lay ourhands upon the solids, part them, powder them, melt them, fine them, drive them out to delicate andrituals of the societas rosicrucianis in angliapracticus30 impalpable texture; firing them into cloud, mist, gas, into nothing. men of science cannot tell. uswhat is fire, but simply say, it is a phenomenon; they cannot tell whence it comes, or whither itgoeth. they tell us it is the evolution of light and hear in the combustion of bodies.conductor:what knowledge can you impart upon the effect of the fire element upon the production of preciousmetals?3rd alchemist:we may advise you, that gold and silver are the chief metals of the alchemists, and the two chiefmystic symbols of the rosicruc

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

y to the ignorant, performing chance experiments; in the seer it is subjected to intelligence, submitted to imagination and dependent on will. this light, continually projected by the will, constitutes the personal atmospheres of swedenborg. the body absorbs what environs it and radiates perpetually by projecting its influences and invisible molecules; it is the same with the spirit, so that this phenomenon, by some mystics termed respiration, has really the influence, both physical and moral, which is assigned to it. it is undoubtedly contagious to breathe the same air as diseased persons, and to be within the circle of attraction and expansion which surrounds the wicked. when the magnetic atmosphere of two persons is so equilibrated that the attractive faculty of one draws the expansive

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

e most dangerous which it has been permitted the human mind to conceive and carry out. magical operations are the exercise of a natural power, but one superior to the ordinary forces of nature. they are the result of a science and a practice which exalt human will beyond its normal limits. the supernatural is only the natural in an extraordinary grade, or it is the exalted natural; a miracle is a phenomenon which impresses the multitude because it is unexpected; the astonishing is that which astonishes; miracles are effects which surprise those who are ignorant of their causes, or assign them causes which are not in proportion to effects. miracles exist only for the ignorant, but as there is scarcely any absolute science among men, the supernatural can still obtain, and does so indeed for

ritual of transcendental magic matter of curiosity and never to approach the magical tripod: the great works of science are mortal to sense-enjoyment. the man who has escaped from the chain of instincts will first of all realize his omnipotence by the obedience of animals. the history of daniel in the lions den is no fable, and more than once, during the persecutions of infant christianity, this phenomenon recurred in the presence of the whole roman people. a man seldom has anything to fear from an animal of which he is not afraid. the bullets of jules gerard, the lion-killer, are magical and intelligent. only once did he run a real danger; he allowed a timid companion to accompany him, and, looking upon this imprudent person as lost beforehand, he also was afraid, not for himself but for

ROBERT KIRK WALKER BETWEEN WORLDS

r and eye-witness. i thought fit to adjoin hereunto, that i might not be thought singular in http//www.dreampower.com/kirk_wbw/pg_30.htm (7 of 8 [10/9/2001 12:34:46 am] robert kirk- walker between worlds(pages 30-39) this disquisition, that the matter of fact might be undeniably made out, and that i might with all submission give some annotations with animadversions on his supposed causes of that phenomenon, with my reasons of dissent from his judgement. sir, i heard very much but believed very little of the second sight, yet its being affirmed by several [people] of great veracity i was induced to make enquiry after it in the year of 1652, being then confined to abide in the north of scotland by the english usurpers. the more general accounts of it were that many highlanders [and] yet far

l [that is, ill] which troubled her exceedingly. i was told afterwards that when she was four or five years older, she saw it not [that is, no longer. these are matters of fact which i assure you are truly related. but these and all others that occurred to me [that is, which i encountered] by information or otherwise, could never lead me into a remote conjecture of the cause of so extraordinary a phenomenon [i could not decide] whether it be a quality in the eyes of some people in those parts concurring with a quality in the air also. whether such species [that is, visions] be everywhere though not seen by [that is for] the want of eyes so qualified, or from whatever other cause, i must leave to enquiry of clearer judgement than mine. but a hint http//www.dreampower.com/kirk_wbw/pg_40.htm

a] reflex-self as going from her wonted [that is, usual] home [region] would have salved [that is, healed] her fear. wherefore: 7. since the things seen by the seers are real entities, the presages and predictions found true [though] but a few [are] endowed with this [second] sight, and those [are] not [people] of bad lives or addicted to malefices [that is, wrong-doing, the true solution of the phenomenon seems rather to be [as follows [they are the result of] the courteous endeavours of our fellow creatures in the invisible world to convince us, in opposition to sadducees, socinians, and atheists, of a deity [and] of spirits [and] of a possible and harmless method of correspondence betwixt men and them, even in this life [and to convince us] of their operations for our caution and warni

the seers] having such a beam [of light] continually about them [such] as http//www.dreampower.com/kirk_wbw/pg_102.htm (2 of 10 [10/9/2001 12:36:30 am] robert kirk- walker between worlds(pages 102-111) that of the sun, which when it shines. lets common eyes see the [dust] atoms in the air [fragments] that commentary 104 without these rays they could not discern. this sentence refers to the common phenomenon of dust seen when sunlight is at a certain angle: these motes of dust were thought for a number of centuries to be atoms, the smallest known particles. kirk is using this as an analogy of the beam of light about the seers, by which he means a higher octave of light or of vision, enabling them to see otherworld beings just as a certain angle or clarity of sunlight enables ordinary men to

curious reference in the list, for he was notorious as a magician. possibly kirk is referring to agrippa's de occulta philosophia, published in 1531. commentary 115 various examples concerning the protection of humans by invisible allies are given (page 50) such as the noctambulo or sleep-walker who suffers no injury. the strumpet leannain sith, or fairly lemans, are reintroduced, and the curious phenomenon of highlanders stabbing their companions as a result of temporary possession by our aerial neighbors. page 50 1 [will] add but one instance more of a very young maid, who. learned a large piece of poetry by the frequent repetition of it, from one of our nimble and courteous spirits. i have a copy of it. there are several traditions involving the learning of poetry, spells, and musical s

RUBY TABLET OF SET

eings for better or worse (3) a sentimental admiration for the culture of ancient greece and rome, together with a distaste for the medieval christian heritage (4) increased emphasis on the affairs of the present world as opposed to an afterlife (5) a growing humanitarianism, being respect for and kindness to others for their own sake as fellow natural creatures. the enlightenment, however, was a phenomenon limited to the literate, wealthy, and noble classes. the masses of the european populace were still impulsive and superstitious. the 16th and 17th centuries also encompassed europe's great witchcraft hysteria, when millions of victims were tortured and burned to death at the stake, primarily in france and germany. the appearance of halley's comet in 1682 was popularly interpreted as a s

nd less. as the worker realizes that he is being exploited, he will develop class consciousness and ultimately revolt. as economic forces and not ethical values determine relationships in a capitalist society, marx charges that capitalism dehumanizes mankind, causing insecurity, fear, and selfalienation. unable to find value in other humans, victims of self-alienation find it in produced goods. a phenomenon which marx calls fetishism (love of possessions. marxism began the transition into what is called marxism-leninism at the turn of the century. lenin's "what is to be done" pamphlet was published in 1902. lenin's form of communism argued for a speeding-up of the marxist process via a "dictatorship of the proletariat" as well as for establishment of a revolutionary socialist state prior t

to study the origin and motivations of the various gnostic movements. hence the immediate interest was turned primarily from the actual documents produced in the third to fifth centuries to those sources available for study which arose from or dealt with the material from the first and second centuries. in fact, the author has found that gnostic hermetism particularly is a scientifically oriented phenomenon, and is shaped and colored by the spirit of scientism. the intent of this study would be to determine in how far much what could be termed as twentieth century christian theology- i.e, theology proper, cosmology, christology, soteriology, and eschatology is basically oriented to, pervaded, and controlled by the modern scientific spirit, mind, and method. how long must it be before we le

biological view of human nature all in all, most modern scientists are of the opinion that if man were composed only of adaptivity, capacity for learning, and desire for satisfaction, these (and any others) would have to be hereditary qualities typical for the species, based on some anatomico-physiological structures. when mechanistic modern science, which drifts farther and farther away from the phenomenon of life, has focused on the selfconscious man who goes beyond the material interface "consciousness" has been attempted to be explained as being purely a product of the central nervous system. this has not at all succeeded satisfactorily, and so the problem has remained unsolved. throughout history, concepts of the essential nature of man have been misused to defend many kinds of politi

translate: multiplicity, is understood by the setian to be a friend and not an enemy. 22 yet those whose highest value is not self but rather peace will obviously not esteem his infernal majesty so highly; and those in whose weakness the pain of consciousness is almost unbearable may be nothing short of virulent in their hatred for this being. it will be said that the christian perspective on the phenomenon of separate consciousness is being misrepresented; that christianity has a personal concept of god and places supreme importance upon the person. to this i would respond that, while christian monotheism does place a great emphasis upon the person (as opposed to pantheism, for example) and imbues him with a free will, exercise of this free will in contradiction to "law of god" is cause f

l of such a being? in its most elemental form, the satanic/setian concept of god is identified with the unity of unconscious mechanical existence31. the "fall" of man vs. his rise: if one conceives of the natural universe as comprised of unconscious mechanical existence, what of the individual will, that concept so central to satanic/setian philosophy? the answer is that the will is a non-natural phenomenon which is alien to the natural universe, and thus not wholly subject to its laws. 32 arguably, for free will or personal agency to exist, such a non-natural entity must exist; for if all of our behavior is determined exclusively by natural causality, it is the height of absurdity for us to consider ourselves as free. one might argue the position of some form of compatibilism, 33 holding

SALMANRUSHDIE THESATANICVERSES

these are exalted females whose intercession is to be desired- but he seemed able to think of these nightshows as separate from himself, which gave both allie and the maudsley psychiatrists the feeling that gibreel was slowly reconstructing the boundary wall between dreams and reality, and was on the road to recovery; whereas in fact, as it turned out, this separation was related to, was the same phenomenon as, his splitting of his sense of himself into two entities, one of which he sought heroically to suppress, but which he also, by characterizing it as other than himself, preserved, nourished, and secretly made strong. as for allie, she lost, for a while, the prickly, wrong feeling of being stranded in a false milieu, an alien narrative; caring for gibreel, investing in his brain, as sh

of many things, wonders "do you think- but hanif is definite, firm "not a chance. this is gibreel farishta, the actor, don't you recognize? poor guy's just playing out some movie scene" mishal won't let it go "but, hanif- and he becomes emphatic. speaking gently, because she has just been orphaned, after all, he absolutely insists "what has happened here in brickhall tonight is a socio--political phenomenon. let's not fall into the trap of some damn mysticism. we're talking about history: an event in the history of britain. about the process of change" at once gibreel's voice changes, and his subject--matter also. he mentions _pilgrims, and a _dead baby, and _like in "the ten commandments, and a _decaying mansion, and a _tree; because in the aftermath of the purifying fire he is dreaming

SATANIC RITUALS

truly representative of the other side. the devil and his works have long assumed many forms. until recently, to catholics, protestants were devils. to protestants, catholics were devils. to both, jews were devils. to the oriental, the westerner was a devil. to the american setder of the old west, the red man was a devil. man's ugly habit of elevating himself by defaming others is an unfortunate phenomenon, yet apparently necessary to his emotional well-being. though these precepts are diminishing in power, to virtually everyone some group represents evil incarnate. yet if a human being ever thinks that someone else considers him wrong, or evil, or expendable in the affairs of the world, that thought is quickly banished. few wish to carry the stigma of villain. but wait we are experiencin

tanic 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 parody of matthew 6:9 rather than a word-order inversion. psychiatrist thomas s. szasz in the manufacture of madness. wherever this polarity of opposites exists, there is balance, life, and evolution. where it is lacking, disintegration, extinction and decay ensue. it is high time that people lea

re, easily adapted to fit the russian "soul" instead of fifty lesser gods of a congregation realizing their divinity, one human leader became divine. to this master, or leader, all bowed with devotion. he was the one who would deliver them from sin! along with this went the use of a transmogrified orthodox liturgical format, persistently forming a crosscurrent in the rituals. associated with this phenomenon is the russian master and convenient villain, grigori yefimovich rasputin, the "mad monk" who, through the strength of his personality, and incantations of a rather dubious nature, succeeded in assuaging the hemophilic attacks of the czarevich, thereupon ingratiating himself into the inner workings of the czar's court the khlysty have received much of their notoriety through the suppose

SATANICON

verbearing to the conventional mind. an impulse to flee the immediate area of the disturbance is likely in an attempt to restore equilibrium. the initiate, however, should discipline himself not to hasten from the discomfort of this netherworld of chaos as much may be gleaned from this inner demonic realm. here, the powers of suggestion and magick are extremely powerful. an interpretation of this phenomenon: chaos is an aspect of the other dimension; the darkest realm of the human psyche; a dark and uncharted corner of the mind. heightened creative darkness is the likely scenario to realizing this conscious infernal-dream world. i further theorize that understanding the conflict in the psyche is the key to descending into this realm: consciously willing, and subjecting oneself to, chaos ov

and intelligent knows how to use the varied tools which target and stimulate the imaginations and emotions of others; that which causes others to react according to his desires -18- lycanthropy the accepted definition of lycanthropy is: a person who imagines himself to be a wolf because of a mental disorder; or one who effects change through the practice of sorcery. lycanthropy has always been a phenomenon associated with adepts of the black arts. success in effecting transformation requires an application of certain knowledge, which if properly applied, triggers the change. willing and effecting such a psychological and physiological change from time to time is beneficial for many reasons: the most important being the re-discovery and stimulation of the deep subconscious which sigmund fr

nimal. there s no doubt that some people are more capable of keeping the beast contained than others. every so often we hear of certain individuals who, because of a build-up of stress and negative situations in their lives, become too overburdened and consequently, the beast breaks free to deal with a situation which the civilized, or reasonable mind, can no longer cope with. the results of this phenomenon typically are degenerated situations; chaotic situations, and in extreme cases, violent crime. acknowledging this, we the satanic, the rebellious, would benefit by allowing the beast within time and freedom to express itself within the confines of the black chapel or some other suitable place. lycanthropy may be classified as a form of psychodrama, which is dominated by the prevalent em

in darkness, and a terrifying superior to his civilized /sterilized fellow man -20- book iii: the satanic soul -21- the articles and their arrangements the satanagram this symbol encompasses all of the philosophical and psychological aspects of diabolism. the inverted pentagram is the traditional symbol of carnality and black magick. the parallelogram represents the causative mental and physical phenomenon at work in black magick. the figure in the center of the symbol is devaxcus librt, the beast of revelation. devaxcus librt represents the beast within man. the satanagram altarpiece is placed on the wall above the altar. a satanagram pendant or inverted cross is worn by the priest and all congregants. the infernal altar the raised platform is the lower focal point of the black chapel. t

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

out recourse to the sensationalism that is only too evident when satanism is misunderstood. it is only when one steps aside from one's preconceptions and morality that satanism can be understood in a clear and balanced light. there has been in the past a tendency to approach satanism with a deliberately ignorant misunderstanding, where satanism is only, and definitively understood as being a cult phenomenon for the paedophile, sadist or teenage rebel. yet throughout the history of satanism, which has its roots in pre-christian cults, there has been a number of individuals who have sought, through a magical process of alchemy to change themselves through both ritualistic and non-ritualistic processes. these individuals have continually questioned that which is commonly accepted, as magdalen

tanists rather than simply focusing upon the rituals themselves. thus, where satanic traditions, such as that of sacrifice are discussed there has been an attempt to relate the reasoning behind the tradition and thereby reveal the reasons why such a tradition exists. it is hoped that in virtue of the areas discussed, it has also been shown that satanism can no longer simply be reduced to a 'cult' phenomenon with all the associated stigma that is attached to the word. for satanists, freedom from society and most especially morality, is an important aspect of satanism. yet this does not imply that satanism can be reduced purely to a process of cathartic rebellion. thus, some teachings within satanic groups, most notably those advocated by the order of nine angles and the society of dark lily

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

n at the service of early religion. according to the random house unabridged dictionary, myth is a traditional or legendary story, usually concerning some being or hero or event, with or without a determinable basis of fact or a natural explanation. myths may or may not be factual, but they are always important to religion. myths often deal with gods and goddesses and attempt to explain a natural phenomenon or event, or even a way of looking at the world. primitive cultures all over the world, for example, have some form of creation myth, such as how the world was created, or who put the sun and stars in place. such stories can be very important for a society, because they give people a sense of how the universe works and what their place is in it. a young boy looks to his elders as he lea

ons: biographies 317 plato duplicated on earth. a better example might be the idea of a straight line. plato would say that ideally, there is such a thing as a line that is perfectly, absolutely straight. in the physical world, however, it is impossible to achieve this ideal; every line, no matter how precisely drawn, will deviate from an ideal of straightness. the same holds true for any worldly phenomenon. there is an absolute honesty, for example, that humans can never achieve. these absolutes are called forms. in the allegory of the cave, plato writes that people are like men who have been imprisoned in a cave since childhood. they cannot see out of the cave. behind them is a fire, and between the fire and the men is a walkway, where objects can be carried. the fire casts a shadow of t

SPENSER THE CULT OF THE ALL SEEING EYE 1960

ader known as "h.p.b" whose writings are used in the secret courses of instruction at the arcane school (with offices at 11 w. 42nd st, new york 36, n. y) in a moment of frankness, madame blavatsky explained the influence of magic on history "what is one to do, when in order to rule men, it is necessary lo deceive them. for almost invariably the more simple, the more silly, and the more gross the phenomenon, the more likely is it to succeed (copyright 1962 by edith kermit roosevelt syndicate [permission granted to reprint by edith kermit roosevelt syndicate suite n 824, 800 fourth st, s.w, washington 24, d.c] the reader will note, if he will examine the pictures of the models of the temple on the back cover, that the building is constructed entirely according- 49- to a geometric pattern ba

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

form of a philosophical world-picture. it was said of pythagoras that he had traveled to egypt and india and was instructed by the wise men there. at the period of christian origins we know of people who found so much agreement between platonic doctrines and the deeper meaning of the books of moses, that they called plato a moses speaking the language of athens. 102 mysteriosophy was a universal phenomenon. what it drew from judaism was a form which it had to take in order to become an actual world-religion. judaism expected the coming of a messiah. no wonder that the figure of the uniquely initiated one could only be identified by the jews with their messiah. and this connection helps explain the shift from concern with individual initiation in the mysteries to a concern for the whole pe

efeat of the rebel angels does not refer to a once-and-for-all event, but to the recurring need to renew mystery-wisdom in its christian form at the turning-points of new human potential unfolding. the apocalypse remains our profoundest guide to this form of cultural and spiritual renewal. 124. apocalypse 1:10 11. 125. apocalypse 2:1 7. 126. the communities represent periods defined by the cosmic phenomenon of the precession of the equinox. for the significance of these in cultural evolution, see steiner, the gospel of john, pp. 128-136. however, the point is not that each should be left behind in history: rather, the quality developed in each can attain a new form, relevant to evolving humanity, through finding a relationship to the divine through christ as steiner describes in an exempla

TECHNICIANS GUIDE TO THE LEFT HAND PATH

is a seeking to find the answers of which the question itself has made possible to find. p. d. ouspensky stated in his magnificent book tertium organum the following "no secret cipher exists which cannot be solved without the aid of any key. but it is necessary to know that it is a cipher. this is the first and necessary condition. lacking this it is impossible to accomplish anything" chapter 14 "phenomenon and noumenon" vital to stepping into resonance is the act of recognition. recognizing that there is a question, that there is a mystery to the phenomena of self aware consciousness presents the first internal condition.the possibility of an answer exists only if the question is known. any other condition within the personality that motivates an individual to quest will present a distort

o understand the principles of harmonic proportion in ritual. for the purpose of aiding in this understanding we will define our elements very carefully one by one. element #1- resonance here is webster's definition of resonance; 2. a prolongation or increase in sound due to the sympathetic vibration of some body capable of moving in the proper period; hence, by extension, the counterpart of this phenomenon in the case of vibrations other than sound; as, electric resonance. 3. just as a series of small pulls at the right intervals will set a large bell to swinging, so resonance results from the repetition of small impulses which, when the bodies are "in tune" have a purely additive effect, but otherwise tend to neutralize one another. thus, if a sounding string or tuning fork is placed nea

ples are frequently utilized in scientific research.the properties of stochastic resonance that are capable of manufacturing transformational environments are described in the following extract from a research paper entitled classical and quantum stochastic resonance: the idea that noise can assist the formation of order might sound paradoxical but does indeed occur in non-linear systems with the phenomenon of stochastic resonance. this term is given to the effect where the detection of weak periodic signals is enhanced in presence of noise activated crossings of barriers or threshold levels..peter hnggi, university of augburg keep in mind the previous description of noise as this phenomena is defined. further, a research paper from the university of illinois entitled spatiotemporal stocha

e the ability to affect biological systems? yes, this has been proven in various scientific research. for example: the principles of biological amplifiers are far from understood; it is only clear that biological amplifiers are unique in their ability to detect small signals in a noisy environment. as was shown recently, many non-linear systems can use noise to enhance their performance, and this phenomenon, called stochastic resonance, may underline the extraordinary ability of some biological systems to detect and amplify small signals. previous work has demonstrated stochastic resonance in complex systems of biological transducers and neural signal pathways. igor vodyanoy, nih, bethesda; onr, london the important implications of this research lies in the fact that stochastic resonance e

boundaries produces continuity and standardization- landmarks from which the birthed self instills a false sense of movement to life, where in fact, such movement was did not exist. resonance is defined by websters dictionary as: 2. a prolongation or increase in sound due to the sympathetic vibration of some body capable of moving in the proper period; hence, by extension, the counterpart of this phenomenon in the case of vibrations other than sound; as, electric resonance. 3. just as a series of small pulls at the right intervals will set a large bell to swinging, so resonance results from the repetition of small impulses which, when the bodies are "in tune" have a purely additive effect, but otherwise tend to neutralize one another. thus, if a sounding string or tuning fork is placed nea

repeatedly confirmed these correlations, thereby providing strong evidence for the validity of quantum mechanics, which neatly explains them. another well-known fact about epr correlations is that they cannot by themselves deliver a meaningful and controllable message. it was thought that their only usefulness was in proving the validity of quantum mechanics. but now it is known that, through the phenomenon of quantum teleportation, they can deliver exactly that part of the information in an object which is too delicate to be scanned out and delivered by conventional methods from- http//www.research.ibm.com/quantuminfo/teleportation/ the key here is the correlation (note: links) of activities that occur once the elements are too far apart to interact in a direct manner. the other important

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

s that secrecy, silence, and deceit in other words, hoodwink, is an absolute necessity so that "the mysteries of our art should be preserved."18 helena blavatsky, co-mason and founder of theosophy, was unusually candid when she once remarked "what is one to do, when in order to rule men, it is necessary to deceive them..for almost invariably the more simple, the more silly, and the more gross the phenomenon, the more likely it is to succeed."19 listen to the admission of albert pike, former sovereign grand commander who masonic historian manley p. hall, 33, magnificently praised as a "masonic prometheus..a king among men by the divine right of merit" masonry, like all the religions, all the mysteries, hermeticism, and alchemy, conceals its secrets from all except the adepts and sages, or t

sticism and magic and is the foundational element in modern witchcraft. virtually all of the great witches and sorcerers of this century were kabbalists. william j. schnoebelen, in the dark side of freemasonry in the decades of the 70s, 80s, and 90s, the hottest spiritual trend was the new age movement. as we move forward through the first decade of the 21st century, the latest cure-all spiritual phenomenon seems to be the jewish cabala (or kabbalah. the cabala is not new, of course. it's been around for centuries. the cabala is actually ancient magic. it is an exotic blend of devilish, sometimes fanciful, new age mystical practices topped by a philosophical bent of jewish supremacism. orthodox judaism, or phariseeism, is rife with cabalism, and jewish rabbis are the cabala's greatest prom

THE BOOK OF PLEASURE

lstice 1974 e.v. notes 1. subtitled the zoetic grimoire of zos. zos was spare's 'magical' name. a selection of these aphorisms, together with an introduction to spare and his work is to be published shortly by frederick muller ltd, london, under the title images and oracles of austin osman spare, by kenneth grant. 2. he was a student at the royal college of art in kensington, london. 3. a similar phenomenon occurred in the presence of aleister crowley when an ageing sorceress transformed herself into a "young woman of bewitching beauty, for purposes of vampirism. see the confessions of aleister crowley (ed. symonds and grant, chapter 42, jonathan cape, london, 1969 4. the order of the silver star. 5. the equinox "the encyclopaedia of initiation, appeared in eleven numbers, ten of which wer

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up poll released on june 10, 2001, the survey administrators found that 54 percent of americans believe in spiritual or faith healing; 41 percent acknowledge that people can be possessed by the devil; 50 percent accept the reality of esp; 32 percent believe in the power of prophecy; and 38 percent agree that ghosts and spirits exist. what are the origins of these age-old beliefs? are they natural phenomenon that can be understood by the physical sciences? some scientists are suggesting that such mystical experiences can be explained in terms of neural transmitters, neural networks, and brain chemistry. perhaps the feeling of transcendence that mystics describe could be the result of decreased activity in the brain s parietal lobe, which helps regulate the sense of self and physical orienta

eils 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 lives can answer troubling questions in the present and explain deja vu, a feeling that one has seen or heard something before. many people report that they have walked down a street in a strange city and been overwhelmed with the sudden familiarity of its shop windows, sidewalks, and store fronts. others say that hidden memories have been stimulated by witnessing a dramatic ree

o housewife. other investigators have suggested that mrs. s, virginia tighe, could have had several acquaintances throughout her life who were familiar with ireland and who may each have imparted a bit of the memory of bridey murphy as it was mined from her subconscious by the hypnotic trance induced by morey bernstein. as other researchers explored the claims of the search for bridey murphy, the phenomenon of cryptomensia was also applied to the case when reporters for the chicago american discovered that a woman named bridie murphey corkell had lived across the street where virginia tighe had grown up. to say that cryptomensia was responsible for tighe s alleged memories of a nineteenth-century irishwoman is to propose that she had forgotten both the source of her memory and the fact tha

ing these objects from great distances to lay before the sitters. sometimes, according to mediums, these objects come from old treasure chests that have lain lost and forgotten beneath the land or sea for ages. on other occasions, the apports are said to be items lost by owners who are now dead and presented as gifts to their living relatives in attendance at the seance. spirit photography is one phenomenon of the seance room which seems to function as effectively in a spontaneous situation such as snapping a photograph in a graveyard or a haunted house as in the trappings of the sitting room. psychic photography is nearly as old as photography itself. since the earliest daguerrotypes, people have been taking pictures that have shown unexplainable objects and figures in the background. the

trance state that he could make the medium s unconscious become a means of expression not only for his ideas but for the concepts and thoughts of many other entities. garrett s underconsciousness became an instrument that he could work like notes on a piano. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d mediums and mystics 91 entranced medium and spirit phenomenon (archives of brad steiger) theconcept of spirit control goes as far back as to socrates s lifetime. carrington touches on two questions that skeptics and believers alike have asked of many mediums and their alleged guides: 1. how do you know when the medium is ready for you to assume control of her unconscious; 2. if in life you were a man from another culture speaking a different langu

e d 108 mediums and mystics more permanent than her previous states of matrimony. eileen garrett did not learn that she was a trance medium until shortly after the armistice in november, when she accidentally fell asleep at a public meeting in london and the spirits of deceased relatives of the men and women seated around her began to speak through her. one gentleman present was familiar with the phenomenon of mediumship, and he explained to the young woman what had happened to her. he went on to say that he had communicated with an asian spirit named uvani that had manifested through her while she was entranced, and the entity had informed him that henceforth he would serve as eileen garrett s guide and spirit control. uvani had declared that together they would do serious work to prove t

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s readers to utilize their critical thinking skills to separate fact from fiction, opinion from dogma, and truth from legend regarding enigmas that have intrigued, baffled, and inspired humankind over the centuries. about the authors and advisors brad e. steiger has written over 150 books with over 17 million copies in print. his vast writing experience includes biographies, books of inspiration, phenomenon and the paranormal, spirituality, ufo research, and crimes. his first articles on the paranormal appeared in 1954 and, today, he has produced over 2,000 articles on such themes. steiger has appeared on such television programs as nightline with ted koppel, abc evening news with peter jennings, nbc evening news with tom brokaw, this week (with david brinkley, sam donaldson, and cokie rob

up poll released on june 10, 2001, the survey administrators found that 54 percent of americans believe in spiritual or faith healing; 41 percent acknowledge that people can be possessed by the devil; 50 percent accept the reality of esp; 32 percent believe in the power of prophecy; and 38 percent agree that ghosts and spirits exist. what are the origins of these age-old beliefs? are they natural phenomenon that can be understood by the physical sciences? some scientists are suggesting that such mystical experiences can be explained in terms of neural transmitters, neural networks, and brain chemistry. perhaps the feeling of transcendence that mystics describe could be the result of decreased activity in the brain s parietal lobe, which helps regulate the sense of self and physical orienta

over so many years that they seem almost to have assumed an independent life force that has enabled them to continue to exist within the context of a specific battlefield, the ruins of a burned building, or the shadowed places in a hospital corridor. in this chapter the many categories of ghosts and phantoms will be explored, such as apparitions of the dead, the possibility of animal spirits, the phenomenon of spooklights, and the disrupting energy of the poltergeist, a noisy, rambunctious ghost. in addition, the details of such classic hauntings as the bell witch s cave, the borley rectory, the whaley house, and the myrtle plantation will be examined. a gallup poll conducted in may 2001 revealed that 38 percent of americans surveyed believed in the existence of ghosts. responding to anoth

survival after death. new york: bernard ackerman, 1944. crookall, robert. intimations of immortality. london: james clarke co, 1968. dingwall, eric j, and john langdon-davies. the unknown is it nearer? new york: new american library, 1968. smith, alson j. immortality: the scientific evidence. new york: prentice hall, 1954. tyrrell, g. n. m. apparitions. new york: collier books, 1963. autoscopy a phenomenon that may be closely related to the projection of the astral self in out-of-body experiences is that of the appearance of one s own double. goethe (1749 1832, a german poet, had the astonishing experience of meeting himself as he rode away from strassburg. the phantom wore a pike grey cloak with gold lace that goethe had never seen before. eight years later, as goethe was on the same roa

number of occasions each time after an attack of migraine. as mrs. jeanie p. was applying makeup, she saw an exact duplicate of herself also touching up her features. mrs. p. reached out to touch the double, and the image reached out to touch her. mrs. p. actually felt her face being touched by her mysterious double. there are two main theories about the cause of autoscopy. one theory regards the phenomenon as being due to the result of some irritating process in the brain, particularly of the parietotemporal-occipital area (the visual area. a more psychological theory sees in autoscopy the projection of memory pictures. certain pictures are stored in the memory and when conditions of stress or other unusual psychological situations arise these memories may be projected outside the body as

e largest single category of poltergeistic phenomena and therefore seem to be the most common example of pk running wild. natural scientist ivan t. sanderson cautioned researchers against using the term throwing when speaking of poltergeist activity. according to sanderson s observations, the stones are dropped or lobbed or just drift around rather than thrown. stone-dropping is a purely physical phenomenon, stated sanderson, and can be explained on some physical principles, though not necessarily on newtonian, einsteinian, or any others that concern our particular spacetime continuum. m delving deeper carrington, hereward, and nandor fodor. haunted people. new york: new american library, 1968. fodor, nandor. the haunted mind. new york: new american library, 1968. sanderson, ivan t. things

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s readers to utilize their critical thinking skills to separate fact from fiction, opinion from dogma, and truth from legend regarding enigmas that have intrigued, baffled, and inspired humankind over the centuries. about the authors and advisors brad e. steiger has written over 150 books with over 17 million copies in print. his vast writing experience includes biographies, books of inspiration, phenomenon and the paranormal, spirituality, ufo research, and crimes. his first articles on the paranormal appeared in 1954 and, today, he has produced over 2,000 articles on such themes. steiger has appeared on such television programs as nightline with ted koppel, abc evening news with peter jennings, nbc evening news with tom brokaw, this week (with david brinkley, sam donaldson, and cokie rob

up poll released on june 10, 2001, the survey administrators found that 54 percent of americans believe in spiritual or faith healing; 41 percent acknowledge that people can be possessed by the devil; 50 percent accept the reality of esp; 32 percent believe in the power of prophecy; and 38 percent agree that ghosts and spirits exist. what are the origins of these age-old beliefs? are they natural phenomenon that can be understood by the physical sciences? some scientists are suggesting that such mystical experiences can be explained in terms of neural transmitters, neural networks, and brain chemistry. perhaps the feeling of transcendence that mystics describe could be the result of decreased activity in the brain fs parietal lobe, which helps regulate the sense of self and physical orient

f the others. although its influence on the course of chinese politics has been considerable, the triad has never been unduly concerned about which government happens to be in power. m delving deeper gboo how doy: the early history of chinese tongs in new york. h organized crime [online] http/ organizedcrime.about.com/library/weekly/aa0624 01a.htm. booth, martin. the dragon syndicates: the global phenomenon of the triads. new york: carroll and graf, 2001. chin, ko-lin. extortion, enterprise, and ethnicity. studies in crime and public policy. new york: oxford university press, 1996. huston, peter. tongs, gangs, and triads: chinese crime groups in north america. boulder, colo: paladin press, 1995. making the connection blasphemy an irreverent utterance or action showing a disrespect for sacr

f vodun, but rarely will a hungan resort to such practices. the loa communicates with its faithful ones by possessing their bodies during a trance or by appearing to them in dreams. the possession usually takes place during ritual dancing in the humfort. each participant eventually undergoes a personality change and adapts a trait of his or her particular loa. the adherents of vodun refer to this phenomenon of the invasion of the body by a supernatural agency as that of the loa mounting its ghorse. h there is a great difference, the hungan maintains, between possession by a loa and possession by an evil spirit. an evil spirit would bring chaos to the dancing and perhaps great harm to the one possessed. the traditional dances of vodun are conducted on a serious plane with rhythm and supplen

erable period. dire results may ensue. h cannon has suggested, then, that gvodun death h may result from a state of shock due to a persistent and continuous outpouring of adrenalin and a depletion of the adrenal corticosteroid hormones. such a constant agitation caused by an abiding sense of fear could consequently induce a fatal reduction in blood pressure. cannon assessed voodoo death as a real phenomenon set in motion by gshocking emotional stress to obvious or repressed terror. h dr. j. c. barker, in his collection of case histories of individuals who had willed others, or themselves, to death (scared to death [1969, saw voodoolike death as resulting, gpurely from extreme fear and exhaustion cessentially a psychosomatic phenomenon. h m delving deeper bach, marcus. inside voodoo. new yo

conducted by physicists in a barn near munich. the researchers who held 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 136 prophecy and divination water divining instruments (corbis corporation) dowsing, or radioesthesia, is used to find water and minerals. the so-called gbarn h experiments claimed that they had empirically proved that dowsing was a real phenomenon. however, subsequent analysis of the data by other scientists raise the argument that the results could reasonably be attributed to chance, rather than any kind of unknown psychic ability to find water or hidden objects. m delving deeper baum, joseph. beginners handbook of dowsing. new york: random house, 1974. bird, christopher. divining hand: the 500-year-old mystery of dowsing. atgle

THE GOLDEN ESSENCE

and fully aware of fate and the reality at the heart of all things, you merged with it. fate was meaningful after all; the participating consciousness realized something one day (a day after the fire was given to mankind by the master: it realized that it was participating in nothing less than apotheosis. where does the apotheosis come from? it comes from the fact that the cosmos, as well as the phenomenon of you, has an ever-renewing fire of reality at its heart, which overcomes death and destruction. understanding the function of the fire, and being aware of it with your newly expanded sense of awareness, which allows for a new, more proper focus, allows the reality of the fire to bridge into all phases of your self, in a way that you can now experience it, where you could not see it be

THE KEY TO THE MYSTERIES

at very reason, to know it; and it is equally impossible to achieve a knowledge contrary to what one believes without ceasing immediately to believe. to deny or even to contest the decisions of faith in the name of science is to prove that one understands neither science nor faith: in fine, the mystery of a god of three persons is not a problem of mathematics; the incarnation of the word is not a phenomenon in obstetrics; the scheme of redemption stands apart from the criticism of the historian. science is absolutely powerless to decide whether we are right or wrong in believing or disbelieving dogma; it can only observe the results of belief, and if faith evidently improves men, if, moreover, faith is in itself, considered as a physiological fact, evidently a necessity and a force, scienc

heir proper sense. i employ these 93 words because i have no others; but since you find my remarks absurd, you should conclude from that that i give to the same words a meaning which escapes you. when the saviour revealed the dogma of the real presence, did he not say "the flesh profiteth nothing, but my words are spirit and life" i do not give you the mystery of the incarnation for an anatomical phenomenon, nor that of transubstantiation for a chemical manipulation. by what right do you exclaim "absurd? i do not reason about any of the things you know; by what right do you say that i talk unreasonably? science. i begin to understand you, or rather, i see that i shall never understand you. this being so, let us remain separate; i shall never have need of you. faith. i am less proud, and i

. every mental fatigue provokes slumber; but if the fatigue is accompanied by nervous irritation, the slumber may be incomplete, and take on the character of somnambulism. one sometimes goes to sleep without knowing it in the midst of real life; and then instead of thinking, one dreams. how is it that we remember things which have never happened to us? because we dreamt them when wide awake. this phenomenon of involuntary and unperceived sleep when it suddenly traverses real life, often happens to those who over-excite their nervous organism by excesses either of work, vigil, drink, or erethism. 118 monomaniacs are asleep when they perform unreasonable acts. they no longer remember anything on waking. when papvoine was arrested by the police, he calmly said to them these remarkable words "

clasps her in his arms, he finds her frozen still, her eyes are closed again, her lips are paler and colder than ever, the sensitive soul has trembled, the frail cord is broken anew- and for ever. eurydice is dead, and the hymns of orpheus can no longer recall her to life! in our "dogme et rituel de la haute magie" we had the temerity to say that the resurrection of the dead is not an impossible phenomenon even on the physical plane; and in saying that, we have not denied or in any way contradicted the fatal law of death. a death which can discontinue is only lethargy and slumber; but it is by lethargy and slumber that 122 death always begins. the state of profound peace which succeeds the agitations of life carries away the relaxed and sleeping soul; one cannot make it return, and force

s it were kneaded with blood. the whole host bore in its centre a heart in relief on both sides; a clot of blood moulded in the form of a heart, which seemed to have been formed in the host itself in an inexplicable manner. the blood could not have been applied from without, for the imbibed colouring matter had left the particles adhering to the exterior surface quite white. the appearance of the phenomenon was the same on both sides. the master of magic was seized with an involuntary trembling. this emotion did not escape the old vicar, who having once again done adoration and closed his reliquary, drew from his pocket an album, and gave it without a word to eliphas. there were copies of all the bleeding characters which had been observed upon hosts since the beginning of the ecstasies an

hemselves double, each phantom having become the perfect image and, as it were, the mirage of each pilgrim. the japanese were afraid, and prostrated themselves, and the bonze who was conducting them began to pray for them with great contortions and great cries. when the pilgrims rose up again, the phantoms had disappeared, and the troop of devotees was able to continue 230 its path in peace. this phenomenon, whose truth we do not doubt, presents the double characters of a mirage, and of a sudden projection of astral larvae, occasioned by the heat of the atmosphere, and the fanatical exhaustion of the pilgrims. dr. brierre de boismont, in his curious treatise "trate des hallucinations" tells us that a man, perfectly sane, who had never had visions, was tormented one morning by a terrible ni

THE MIDDLE PILLAR

its realm at the moment is so ambiguous to us. there could hardly be an educated individual who has not some slight degree of acquaintance with this analytical psychology. even if this familiarity ran only to an acquaintance with several of the more commonly employed cliches-such as libido, the unconscious, conflicts and resistances, neuroses and complexes-that in itself would be indicative of a phenomenon which surely has occurred seldom before in the history of civilized thought. to meet this widespread interest in matters psychological, a number of books have been written to give the general reader some notion of that peculiar world with which it is the province of the analyst to deal. quite a number of these are extremely informative, providing a very sane and balanced view of the sub

1 he is a combination of both masculine and feminine elements, and within him operate the yang and the yin. in man the feminine elements, and in the woman the masculine or positive traits, are alike unconscious. and the deepest and truest archetypes of these unconscious traits are in the anima and animus, the chiah and neshamah. here, after a fashion, is the explanation of the frequently observed phenomenon of the unparalleled tenderness and love of which many a man is capable, and the harsh and me1 lengths to which certain types of women may go when infuriated or aroused. tme, therefore, to its compensating or balancing principle, the soul or unconscious of a man has a feminine bias which we refer to the anima, while that of a woman has a masculine bias, the animus. this latter is defined

e eat fruit from the tree of knowledge. this means that they became sentient t m- ing beings who were set apart from "the unconsciousness of nature" 5. a tingling sensation can also sometimes be felt in the face. the qabalistic cross and the pentagram ritual 65 6. scientists are now becoming aware of what magicians have known for centuries- that all matter is vibratory energy. there is a physical phenomenon known as "harmonic resonance" which means that if one object starts to vibrate strongly enough, another object nearby will begin to vibrate or resonate with the first, if both objects share the same natural vibratory rate. the magician vibrates a god-name in order to effect a harmonic resonance between the deity as it exists within his own psyche and as it exists within the greater univ

the psyche is indistinguishable from its manifestations. the psyche expresses itself in images that are full of meaning and purpose-it creates reality every day. it has its own peculiar structure and form. for the psyche as it presents ifsey-as if is experienced by us-is inseparublefrom our physical being. but this by no means implies a biological 'dependency' the psyche deserves to be taken as a phenomenon in its own right; there are no grounds at all for regarding if as a mere epiphenrnenon, dependent though it may be on fhef14nctioning of the brain. one would be as little jus fijied in regarding life as an epiphenomenon of the chemistry of carbon cornpounds.10 the psyche consists of many parts, but there are two primary divisions that are interrelated-consciousness and unconsciousness

THE MOTHMAN PROPHECIES

seemingly straightforward accounts of monster sightings and ufo landings can be explained by irritatingly complex medical and psychological theories. in some cases, the theories will seem more unbelievable than the original events. please bear in mind that the summaries published here are backed by years of study and experience. i am no longer particularly interested in the manifestations of the phenomenon. i am pursuing the source of the phenomenon itself. to do this, i have objectively divorced myself from all the popular frames of reference. i am not concerned with beliefs but with the cosmic mechanism "which has generated and perpetuated those beliefs. iii. there is an old house on a tree-lined street in new york's greenwich village which harbors a strange ghost. hans holzer and other

s you know that he was fond of lurking in dark alleys dressed in a cape and broad-brimmed slouch hat. why would a shadow-like apparition suddenly appear in an old house? could it be some kind of residue from walter gibson's very powerful mind? we do know that some people can move objects, even bend spoons and keys, with the power of their minds alone. mental telepathy is now a tested and verified phenomenon. and about 10 percent of the population have the ability to see above and beyond the narrow spectrum of visible light. they can see radiations and even objects invisible to the rest of us. a very large part of the ufo lore is, in fact, based upon the observations of such people. what seems normal to them seems abnormal, even ridiculous, to the rest of us. people who see ghosts or the wa

the 1920s, charles fort, the first writer to explore inexplicable events, observed you can measure a circle by beginning anywhere. paranormal phenomena are so widespread, so diversified, and so sporadic yet so persistent that separating and studying any single element is not only a waste of time but also will automatically lead to the development of belief. once you have established a belief, the phenomenon adjusts its manifestations to support that belief and thereby escalate it. if you believe in the devil he will surely come striding down your road one rainy night and ask to use your phone. if you believe that flying saucers are astronauts from another planet they will begin landing and collecting rocks from your garden. many most of the manifestations accompanying the ufo phenomenon si

rthly phenomena, or even to interview earthly witnesses. interviewing is an advanced art, the province of journalists and psychologists. one does not hire a parachutist to go spelunking in a cave or a balloonist to go diving for treasure. if you need a brain surgeon you don't hire a horticulturist who has spent his life trimming plants. yet this is the approach our government has taken to the ufo phenomenon. i realized the folly of trying to measure the circle from some distant point, so i picked a microcosm on the edge of the circle a place where many strange manifestations were occurring simultaneously. and i hit the jackpot immediately, rather like the opening of an old max schulman novel "bang! bang! bang! bang! four shots ripped into my groin and i was off on the greatest adventure of

ed by machinery which he seemed to be working with his hands" he had wings or fans on his back which he was flapping rather desperately to keep aloft. the startled men wat6hed him flutter unsteadily out of view. but he would be back. ii. a year before the first flying saucer "scare" erupted in the state of washington in 1947, a group of sixteen people in san diego, california, witnessed a strange phenomenon. they were gathered on a rooftop to watch a meteor shower on the night of october 9, 1946, when a bluish-white winged object appeared in the sky. it looked like an extremely long airplane carrying two reddish lights and it left a luminous contrail "the strange object was certainly no airplane" one witness told harold t. wilkins (1 "the wings, which moved, were too wide for any bird. ind

picuous as it crossed the face of the moon. some of the witnesses thought it. resembled a gigantic bat. astronomers have also reported similar objects. in popular astronomy, 1912, dr. f.b. harris stated "lathe evening of january 27, 1912,1 saw an intensely black object, like a crow, poised upon the moon. i estimated it at 250 miles long by 50 miles wide. i cannot but think that a very interesting phenomenon happened" in that crazy year 1880, an italian astronomer named ricco, on the observatory at palermo, sicily, was studying the sun at 8 a.m, november 30, when he saw "winged bodies in two long parallel lines slowly traveling, apparently across the disk of the sun. they looked like large birds tor cranes" cranes on the sun? crows 250 miles long on the moon? black-garbed men swimming throu

THE NECRONOMICON SIMON VERSION

itler belonged to several occult lodges in the early days after the first war; the symbol of one of these, the thule gesellschaft which preached a doctrine of aryan racial superiority, was the infamous swastika which hitler was later to adopt as the symbol of the forms, however, is evident in many of his writings, notably the essays written in the late 'thirties. crowley seemed to regard the nazi phenomenon as a creature of christianity, in it's anti-semitism and sever moral restrictions concerning its adherents, which lead to various types of lunacies and "hangups" that characterised many of the reich's leadership. yet, there can be perhaps little doubt that the chaos which engulfed the world in those years was prefigured, and predicted, in crowley's liber al vel legis; the book of the la

ring the eternal ocean- and then, we will have to look to the prisoners in the hold for navigational guidance. it is there, always, and cthulhu calls. prefatory notes the present manuscript was delivered into the hands of the editor by a priest who had managed to get ordained through uncanonical methods which have been entertainingly described in the several books and articles on the ecclesiastic phenomenon, the "wandering bishops. just such an "unorthodox" prelate was fr. montague summers, who wrote numerous books on demonology, witchcraft, and the like. suffice it to say, we were rather doubtful as to the authenticity of the work before us. in the first place, it was in greek and for quite awhile it was difficult to ascertain what it might actually be, save for the title necronomicon and

THE PATH OF KABBALAH

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

quently, one must take one s spiritual work that one is given from above very seriously. there is something in us called the stony heart. that stony heart is our egoism. it can only be corrected when a collective light, called messiah comes to our world. only that light can correct it, but we must first crave the correction of that part of the egoism in our world. when there is such a desire, the phenomenon called the coming of the messiah will occur instantly, and that state will deliver us forever from the torments of this world. 33 of 273 chapter 1.11 freedom of choice to operate above nature there is no point discussing freedom of choice before a person acquires spiritual forces, and the ability to operate above his nature. freedom of choice is the freedom to operate against one s desi

ilities. in this descriptive ability he suddenly begins to see something complex and wide. that is because he has now been given an ability from above to feel a more complex area of the spiritual realm. one s degree determines one s range of influence and his outlook on the world he lives in. as he evolves, his thoughts will grow deeper and he will find new connections between the objects and the phenomenon of reality. it all depends on the level of one s development, which defines the range of his perception of that part of the world of ein sof that he can feel. there is no other way to want spirituality and awaken on yourself the surrounding light, except studying in a group under the guidance of a kabbalistic teacher. it is the only way to take part in the acting out of the design of cr

. all the parts in the torah were given to us so as to match our properties with those of the creator. but each generation must focus on a certain part of it. a kabbalist named moses rose to the spiritual world through his spiritual understanding, meaning he was able to feel spiritual degrees, and he described them in a book he entitled the torah. the torah strictly forbids depicting of spiritual phenomenon as physical entities. it is forbidden to picture a distinguished old man named moses climbing down mt. sinai with a book of torah in his hand. torah means the light of the creator. every word in the torah is a name of the creator. the names of the creator are one s sensations of him, while he himself has no name. it is the attaining individual who gives names to the creator according to

behinot, sefirot and worlds. it is an engineered psychology, a scientific approach to the soul. a kabbalist does not need to practice this or that science and make experiments. he can provide all the explanations from the perspective of the kabbalah, the origin of all sciences. each science has its own language. if a kabbalist is not a scientist he will find it difficult to describe this or that phenomenon in the professional terms of that science. the kabbalist feels the actual laws of the universe that are the origin of the material and spiritual essence. but what language should he use to describe the reciprocation between various phenomena? how should he describe the spiritual force that constitutes the foundation of this world, and what are the reciprocal relationships between spirit

esh, ruach, neshama, haya, yechida. it is said that the blood is the soul because the word blood (dam) comes from the hebrew word still (domem, meaning the still degree in spirituality. the blood vessels are the powers of the soul called angels, messengers of the soul that revive the body. q: where does matter comes from? 184 of 273 a: yesod is the lowest border in the attainment of any object or phenomenon. but it is not the yesod that has already been separated to its particles and is now indivisible, since there is not a substance in our world that cannot be divided into smaller particles but only in the spiritual root of that object or phenomenon. the kabbalistic names of the elements are: fire, wind, water and earth. the earth elements, for example, refer to dust, or ashes. something

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

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

as honestly set down to hallucination as a ghost would be. construct the temple in the place of the manger, on the site of the ruins of religion and philosophy, but with the stones of the unfinished and abandoned hall of science. and in it let semiramis, heavy with child by the holy ghost, possess the couch of labour, once crushed by the agonized form of mary; and bring to light that unmistakable phenomenon, by which no woman could doubt whether or no she has ever been a mother, and in which no adept can doubt that he is one *vide prolegomena. bohn fs ed, p. xxi. religion and science have for many years seemingly run antagonistic to each other, but in reality their antagonism has been of a superficial nature, and fundamentally they at heart are one. the former having postulated an eternal

world is infinite in time and space. 2 everything in the world consists of simple (parts. there is nothing simple, but everything is composite. 3 there are in the world causes through freedom. there is no freedom, but all is nature. 4 in the series of the world causes there exists a necessary being. there is nothing necessary but in this series all is contingent. gthe above is the most remarkable phenomenon of the human reason, of which no instance can be shown in any other sphere. if, as generally happens, we regard the phenomena of the world of sense as things in themselves; if we assume the principles of their connection as universal of things in themselves, and not merely as principles valid of experience, as is usual and indeed unavoidable without our critique; then an unexpected conf

ho really do attain, attain, and remain silent. the ghindu practice, h says mysticus in gtime, h gbears out western speculation, whether we take the shadowy idealism of berkeley, or the selfrefuted monism of haeckel. all these men got our results, and interpreted them in the partial light of their varied intellect, their diverse surroundings and education. but the result is the same physiological phenomenon, from plato and christ to spinoza and cankaracharya, from augustine and abelard, boehme and weigel in their christian communities to trismegistus and porphyry, mohammed and paracelsus in their mystic palaces of wisdom, the doctrine is essentially one: and its essence is that existence is one. but to my experience it is certain that in dhyana the ego is rejected. h *time, vol. ii, p. 275

of the object of regret or remorse as a centre; every now and then, indeed, breaking away into the new tracts suggested by passing associations (b, but still returning to the central thought. few can have been so happy as to have escaped the social bore, whose pet notion is certain to crop up whatever topic is started; while the fixed idea of the monomaniac (c) is but the extreme form of the same phenomenon. and as, on the one hand, it is so hard to drive away the thought we would fain be rid of; so, upon the other, the pleasant imaginations which we would so gladly retain are, sooner or later, jostled away by the crowd of claimants for birth (d) into the world of consciousness; which hover as a sort of psychical possibilities, or inverse ghosts the bodily presentments of spiritual phenome

THE SECRET RITUALS OF THE OTO

n of the records have aided time s work of confusing the doctrines, so that the natures of distinct gods have suffered the accretion of alien elements till their simplicity has almost baffled restoration. this infernal rite, of which you are now an initiate, is founded on the apparent tragedy of the fall of the year, seen as a catastrophe by ignorant minds, though the philosophical comprehend the phenomenon as the natural, regular and recurrent change in the obliquity of the earth s axis. with this ceremony of the renewal of the life of the sun, is mingled that of what the wise men of old regarded as a similar tragedy, that of the death of man and his renewal in the son. let me ask you to consider, brother master magician, that as the solar tragedy is but the uninformed and partial views o

TYSON DONALD NEW MILLENNIUM MAGIC

the illumination saul experienced as he journeyed to damascus "and suddenly there shined round about him a light from heaven: and he fell to earth. trembling and astonished (acts 9:3-6. this is the light christ was said to radiate at times "and his face did shine like the sun, and his raiment was white as the light (matthew 17:2. all true prophets have experienced the light, which is a universal phenomenon cutting across times and cultures. however, it should be understood that it is not a physical radiance in its essence, and no mere mortal could endure its unalloyed puri- ty "the light which no man can approach unto; whom no man hath seen, nor can see (i timothy 6: 16. what is perceived as the light is only a reflection in the physi- cal realm of the vibration of divine spirit. physical

rophet to experience it. it can, and has, descended upon the most humble of persons, and in all cases has transformed their lives. for the light conveys, in deeper language than words, deeper than images, the great truth of life. when individuals have been "enlightened" they understand in their hearts why they were born and what they must do with their time on earth. magi view the light as a real phenomenon of the mental kind to be sought out as a source of transcendental wisdom. their most common and earnest magical act is to court the light in the hope that it may manifest itself in all its brilliance. to attain this desire may change the magus in ways society would not deem favorable. when the magus attains harmony with the all, the things of the world often lose their illusion of impor

when they have fallen silent, send a powerful pulse of your will to swing their mind in the opposite direction. of course, there will eventually be a reaction against your manipulation. this can be anticipated and lessened in intensity, and the next peri- od of receptivity can be utilized with even greater effect, so that the sum total is to move the person in the direction of your desires. this phenomenon of action-reaction extends beyond what are usually consid- ered the parameters of the magical art. it applies on all levels of being. however, the methods of the art can be used with great effect to augment or lessen a cyclic tendency as required. in this matter the coolest calculation is needed. it is not satisfymg to allow the opposition of another person to spend itself without react

tery winner may lose his family in a car accident. a magus of the black arts who sends evil intent out to others may find that similar evil is returning with even greater force. it is a common truism in magic that evil returns threefold on the head of the one who sends it. whether it is threefold, or twofold, or fourfold, may be open to debate, but few who have had personal experi- ence with this phenomenon would dispute that the returning evil is magnified. in life, karma rules all ordinary events. happiness is met with happiness; anger with anger; scorn with scorn. the average human being is merely a cog in the great wheel of cause and effect, action and reaction. he or she initiates little in the world, and spends most of his or her time and energy simply reacting like a robot, caught u

le, a colorblind adept will gain nothing by using the color associated with a spirit during its invocation because spirits have no eyes; they see through the eyes of the magus. the same is true of all the other senses. remember that the circle is the extended self. anything called into the circle becomes a part of the magus, although he or she may externalize it as a voice, a light, or some other phenomenon. the safest way to avoid possession, the loss of free will to a spirit, is to only invoke benevolent spirits. this is the reason good spirits are invoked and evil spirits evoked. there is never danger in invoking the light or the angels of light. the danger lies in mistaking an angel of darkness for an angel of light. calling a spirit forth in the name of the light will usually ensure t

m is likewise unnecessary, except as a use- ful aid to the imagination of the magus. by peering into the shadowy depths of a crystal ball, or the moving column of smoke arising from incense, the magus frees his or her imagination to respond to the presence and communications of the evoked spirit. the visual sense needs some neutral input upon which to erect the image of the spirit. it is the same phenomenon that causes individuals to hear words in the rhythmic sound of clicking railway tracks. the manifesting medium is an aid, nothing more. in order to evoke a spirit the magus must possess perfect knowledge of it. he or she must have a firm expectation of what will appear. interestingly, the actual form of the spirit often differs from the anticipated form in many ways, but the solid image

TYSON DONALD SOUL FLIGHT

e of spiritualism and theosophy. it is known as repercussion. werewolves are astral projections. the astral body can take any form desired, since its shape is not fixed but reflects the expectations and emotions of the traveler. regarding repercussion, charles w. leadbeater wrote: the principle of sympathetic vibration mentioned above also provides the explanation of that strange and little-known phenomenon called repercussion, by means of which any injury done to, or any mark made upon, the materialized body in the course of its wanderings will be reproduced in the physical body. we find traces of this in some of the evidence given at trials for witchcraft in the middle ages, in which it is not infrequently stated that some wound given to the witch when in the form of a dog or a wolf was

smallest speck will cause a psychotic state that endures for many hours. those who have used lsd and believe themselves to have survived the experience intact may laugh at this caution, but in addition to the well-known genetic damage that lsd causes, those who have interacted with habitual users are aware of the more subtle mental damage the abuse of this drug can inflict. lsd burnout is a real phenomenon and the consequences are tragic. in contrast to physical self-abuse and drugs, the use of dancing, chanting, percussive rhythms, and musical tones is relatively safe. when coupled with ritual, as they invariably were when employed by shamans, they can also be effective at generating an out-of-body experience. ecstasy through dance and song is an uplifting experience that has no negative

olution was that the body had its own life independent of the life of the spirit. however, hedging his bets, kardec wrote "but we must add that, during earth-life, the spirit is never completely detached from the body. spirits, as well as certain seeing mediums, perceive that the spirit of one in the flesh, when away from the body, is united to it by a luminous trail, which reaches to the body; a phenomenon that never occurs when the body is dead, for then the separation is complete."79 we can gather from this that the silver cord is not always visible when the astral double is visible. it can be perceived by spiritual beings as well as mediums possessed of the second sight, but is not seen by everyone who sees the astral body. the method of saint alphonsus liguori kardec was puzzled as to

e skepticism. but one incident has a bearing on astral travel, and is worth relating. in 1856, while passing through tibet in the company of a shaman, blavatsky had the shaman leave his body as he lay in trance in their tent, and carry by soul flight a message to a woman friend living in the principality of wallachia, in what is presently romania "madame blavatsky later verified the long distance phenomenon by receiving in writing, in response to an inquiry by mail, a letter from the rumanian friend stating that at the identical time of the shaman's concentration she had swooned, but dreamed she saw madame blavatsky in a tent in a wild country among menacing tribes, and that she had communicated with her. madame blavatsky states that the friend's astral form was visible in the tent."g0 in

lth, and also the level of spiritual advancement, is revealed by an intelligent interpretation of the aura. the akashic records theosophists also believe in the existence of what is known as the akashic records-a perfect and complete impression of every event that has occurred in the universe. leadbeater likened it to the memory of god.lo6 the akashic records are not, strictly speaking, an astral phenomenon at all, but are merely reflected in the astral light from the higher spiritual level where they have their true existence. because they are only a reflection, when seen on the astral levels they are imperfect, and those who attempt to read the akashic records during astral projection invariably make mistakes. oliver fox in view of the almost perfect understanding theosophists claimed to

al body, except in death, and therefore the physical body is never left empty and open to the entry of malicious spirits during projection of the astral double. the process described by morehouse of creating a sanctuary, entering it in an astral body, and then sending that body to distant locations on the astral level, can only be characterized as astral projection. morehouse even referred to the phenomenon of repercussion, so well-known to those who project the astral double, although he did not know the spiritualist term "the physical body is never left in remote viewing. there is always contact, but the physical body begins to manifest the physiological signs of what the projected consciousness is experiencing in the target area"'68 this is clearly a reference to repercussion, the belie

TYSON DONALD THE MAGICAL WORKBOOK

racted close to the skin to act as a magic barrier against occult attacks from human beings or spirits, or to contain and concentrate esoteric energies. in my opinion, the aura is not a physical field of energy susceptible to photography or measurement with machines. the electrical field recorded by kirlian photography is not the aura. even though it is nonphysical, the aura is a very real astral phenomenon and has many practical uses in magic, including the analysis of the personality and health, both mental and physical, of other indviduals. the distant blue-white star symbolically represents the highest sphere of creation, kether, and the golden sphere in the heart-center represents the middle sphere of creation, tiphareth. kether is the seat of the source of being, in christian terms g

TYSON DONALD THE POWER OF THE WORD

nding dee's hieroglyphic monad, but also to a true comprehension of his four enochian watchtowers and fortyeight enochian keys. this is a very bold statement, i know, but i believe i have completely justified it in chapter xvi and in appendix a. it may be argued that when dee wrote his hieroglyphic monad he had not yet established communication with the enochian angels. this overlooks the magical phenomenon of synchronicity, the fact that magic is not dependent upon causal or temporal relationships. besides, whatever their source of inspiration, both the monad and the system of enochian magic were refined and expressed by a single human brain-that of john dee. hen the israelites crossed over the river jordan, their leader joshua ordered a man from each of the twelve tribes to take up a lar

ur letters, yod, he, vau and he-i. h. v. h. to these four letters is given the deepest symbolical meaning. the first letter expresses the active principle, the beginning or first cause, motion, energy "i; the second letter expresses the passive element, inertia, quietude "not i; the third, the balance of opposites "form; and the fourth, the result or latent energy. the kabalists affirm that every phenomenon and every object consists of these four principles, i.e, that every object and every phenomenon consists of the name of god (the word,-logos. the study of this name (or the four-lettered word, tetragrammaton, in greek) and the finding of it in everything constitutes the main problem of kabalistic philosophy. to state it another way the kabalists hold that these four principles penetrate

UNLEASHING THE BEAST

and to her tongue ambrosia; to her throat nectar, in her belly the one god.cix much like bataille, crowley finds in sexual magick the most powerful means to shattering the limited rational mind and finite human ego. sexual transgression is also a transgression of the boundaries of ordinary consciousness itself. following nietzsche, crowley sees the rational, logical thinking mind as a kind of epi-phenomenon and aberration of the true human self, which is bodily, instinctive and sensual "consciousness is a symptom of disease" but in the moment of sexual union and orgasm- called here "the charioting- the thinking mind is temporarily blotted out, allowing a fleeting glimmer of "universal consciousness -164- mind is a disease of semen. all that a man is or may be is hidden therein..therefore i

an active role and that both must achieve orgasm in order for the magic to successful: for the prayer to be effective the paroxysm of both is necessary [t]he woman's orgasms should coincide with man's emission, for only in this way will the magic be fulfilled (magia sexualis, 76-8. xlixjohn symonds, the magic of aleister crowley (london: frederick muller, 1958, 95; cf. peter r. koenig "the o.t.o. phenomenon" theosophical history 4, no.3 (1992: 92-8, and "theodor reuss as founder of esoteric orders" theosophical history 4, nos.6-7 (1993: 187-93. kellner claims to have been initiated by the arab fakir, soliman ben aifha and the indian yogis bhima sen pratap and sri mahatma agamya guru paramahamsa, from whom he learned "the mysteries of yoga and the philosophy of the left hand path which he c

rants for occult initiation (godwin et al, the hermetic brotherhood of luxor, 273. liiigodwin et al, the hermetic brotherhood of luxor, 67. livquoted in r. swinburne clymer, the rosicrucian fraternity in america: authentic and spurious organizations (quakertown: the rosicrucian foundation, n.d, 541; this text is also reproduced in koenig, der kleine theodor reuss reader. lv see koenig "the o.t.o. phenomenon" and "theodor reuss as founder of esoteric orders" lvifrancis king, the magical world of aleister crowley (london: weidenfeld and nicolson, 1977, 79-80 -180- lviiicrowley, the book of lies, 5-6 "shortly after publication, the o.h.o (outer head of the o.t.o) came to me .he said that since i was acquainted with the supreme secret of the order, i must be allowed the ix degree and obligated

WESTERN MANDALAS OF TRANSFORMATION SR AL

is charged, it is the mind of the believer; the talisman's primary purpose is simply to act as a reminder of the ceremony of making it. but if this is the case, it leaves the talisman itself with very little power and the principal benefit would be for the maker and not the wearer. i will leave these vexing questions for the reader to ponder; like the age-old debate concerning any kind of magical phenomenon, one can never prove one's theory in either case. the problem centers on whether one believes there are actually spirits out there who work through the charged talisman, or whether these forces are primarily projections. both approaches are incorporated in this book, and the reader will find this discussion moving in different directions, depending on context. if we are talking about in

s fall into place. this kind of goal is completely incompatible with using talismanic magic for manipulative or unethical ends. your first affirmation should be that your magical working is not only for your own benefit but for the greater good of the universe. let us return to the problem of symbol for a moment. many who have studied psychic sciences will have noticed that in any kind of psychic phenomenon, such as divination, visions, channeling, dreams, etc, there may occur a plethora of images which have multiple meanings and which are, in turn, frequently misunderstood, misinterpreted or misconstrued by the conscious mind. these problems can be more easily solved by calling upon the assistance of the higher self, or holy guardian angel (a relationship we will devote considerable time

in this fascinating study should refer to the careful explanations of these measurements in john michell's works. repeatedly we see that there are many parallels revealed by the magical numbers of mercury that relate to christ, both as the alchemical stone and also in reference to this pyramid shape. for example, see the figure produced by the sigil of the name jesus on page 103. we see a similar phenomenon on the mercury kamea in the sigil of zauir anpin, or the lesser countenance, a tide attributed to tiphareth. again, the figure looks remarkably like a pyramid, or even a cap-stone, since the arrow pointing down indicates an energy flow beneath it (see figure 10-d. figure 10-d: zoir anpin since the holy name of zauir anpin is composed of two words, the triangle itself seems divided into

de this kind of comparison do not use daath. knorr rosenroth has pointed out that it produces its own unique set of relationships. i have to say to the sincere qabalistic student that many mysteries are revealed by meditating on these eleven gates, especially if one knows something about the tarot. it is beyond the scope of this book to explore his very complicated glyph here, but one interesting phenomenon to be observed is that the very name of daath is contained in daleth, as is yod in yesod when the paths are linked to the sephiroth in this way. remember that these eleven pairs can be reversed, i. e, every set of pairs can be read backwards, which gives us 22 sets of pairs, or the sephiroth (including daath) doubled (for example, al and la belong to kether) apparently in the jewish kab

t to corruption, and a more etheric substance, which was not. health of the physical body was brought about by reharmonizing it with its etheric vehicle that provided the elements necessary to overcome the malady. since his time, many auric healers have espoused the mental and physical benefits of projecting colors into a person's aura through thought transference. numerous investigators of aural phenomenon during the past two centuries, many of whom claimed to be psychic, sought to describe the magnetic atmosphere surrounding the physical body. in 1911, w. j. kilner sought to separate himself from the mystical aspects of aura reading. he concluded in his laboratory speculations that surrounding the human body is an envelope with three definite parts that under certain conditions can be se

as been demonstrated that if a person is subjected to a given color for as little as five concentrated minutes, both his or her mental as well as muscular activity changes. used together, certain tones and colors can alter our behavior. the occult student should re-read the quote at the beginning of this chapter and heed it accordingly. tansley was referring to subliminal programming, where light phenomenon has been used to influence the subconscious in a very systematic way for quite some time. one of the great benefits of doing the twenty minute meditation outlined here is that it cleanses and strengthens the etheric web, which is continually being assailed by our modern pollutants and technologies. numerous practitioners in the field of alternative medicine have incorporated various asp

WHO ARE THE DRACONIANS

ound any more in heaven. and the great dragon was cast out, that old serpent, called the devil, and satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him- revelation chapter 12, vs. 7-9 case file #1: from "the reptilians: humanity's historical link to the serpent race" by joe lewels, ph.d "john carpenter has kept close track of the abduction phenomenon. he is the director of abduction research for the mutual ufo network (mufon, one of the largest and most credible organizations who are the draconians file//d /my documents/avidya/reptilian agenda/who are the draconians.htm (10 of 68 [8/25/2000 17:19:58] dedicated to the scientific study of ufos and abductions. carpenter holds a master's degree in social work and is a highly qualified h

who are the draconians.htm (36 of 68 [8/25/2000 17:19:59] air force base where she grew up. and in that facility underground she saw the greys were working side by side with human military personnel [or are they really 'human' military personnel- branton. and we do have other reports, not only 'we' but many people who study the abduction phenomena, collective reports indicating that the abduction phenomenon is occurring right under the noses of our own officials, that there is apparently some agreement operating here" case file #27 from: the dulce book- chapter 27.[brazilian] jefferson souza claims that the following revelations are from the personal notes and scientific diaries of a scientist who was commissioned by the u.s. government over a period of several years to visit all crash sit

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

sence but in the absence of presence.6 the notion of the inherently symbolic nature of language, and the further assumption regarding the linguistic nature of reality, raise the possibility of a hermeneutic buttressed by an alternative conception of temporality, one not necessarily privileging a linear conception of time that imposes upon the researcher the historicist presumption that a cultural phenomenon is best apprehended by viewing its historical context synchronically. in the third chapter in this book, the first of the lectures, i explore the paradox of beginning: to begin, the beginning would have had to begin to be the beginning it is to be, but if this is so, then it would not be the beginning it must be if it is the beginning of what it is to be. the mystery of doubling is enco

olves the self,15 the demented time that is out of joint, the event of difference that ruptures chronology, the discontinuous duration of the continuous present,16 the immeasurable time of the force of becoming, the pure immanence of the indeterminate life17 that for all time remains predictably unpredictable.18 hopefully, the path i set forth with the words that follow will make something of the phenomenon sensible and thus lead the steps of another to the place of temporal doubling, the middle wherein beginnings end and endings begin. preface xv thinking time/ hermeneutic suppositions to think of time of all that retrospection, to think of to-day, and the ages continued henceforward. is to-day nothing? is the beginningless past nothing? if the future is nothing they are just as surely no

r to us as only something in our dasein can be, nevertheless, it becomes strange and puzzling when we try to make it clear to ourselves even if only within the limits of everyday intelligibility. 17 heidegger, however, provides a method to deal with the aporia, a path to cut through the ostensible obstruction of having no path: what we need first of all is a many-sided orientation toward the time phenomenon, following the clue of the traditional time concepts. after that it becomes pertinent to inquire in what way the interpretations of time from which these concepts have sprung themselves took sight of the time phenomenon, how far they took into view the original time phenomenon, and how we can achieve the return passage from this time phenomenon first given to the original time. 18 the a

specified in the first part of the statement, underscores the significant difference between the two. for brumbaugh, polysemy is a consequence of aporia; for heidegger, it is the impetus to slash through the aporia. brumbaugh identifies four analyses of time that have been operative in occidental metaphysics (beginning with plato) and attempts to show how none is adequate to deal with the complex phenomenon of time.21 although no single conceptual model, whether derived from mathematics, physics, or philosophy, is su cient to explain time, brumbaugh does not consider the quest to do so meaningless. to treat brumbaugh s work in the manner it demands and deserves lies beyond the scope of this chapter, but su ce it to say that he builds on whitehead s insight, which bears similarity to husser

is not able to free himself entirely from the grip of this philosophic orientation. the nucleus of husserl s transcendental idealism is expressed in his remark that in the pure attitude focused upon correlations, created by the epoch, the world, the objective, becomes itself something subjective. 137 within the brackets of the suspension, therefore, the world is transformed into a transcendental phenomenon, which is from the start taken only as a correlate of the subjective appearances, views, subjective acts and capacities through which it constantly has, and ever attains anew, its changeable [but] unitary sense. the epoch, in giving us the attitude above the subject-object correlation which belongs to the world and thus the attitude of focus upon the transcendental subject-object correl

ntentionality is called i only by equivocation.140 the epoch creates a unique sort of philosophical solitude which is the fundamental methodical requirement for a truly radical philosophy. in this solitude i am not a single individual who has somehow willfully cut himself off from the society of mankind. all of mankind, and the whole distinction and ordering of the personal pronouns, has become a phenomenon within my epoch; and so has the privilege of i-the-man among other men. 141 the i ascertained within the phenomenological bracket exhibits uniqueness and personal indeclinability( the always singular i) but it is at the same time a privileged member of 20 chapter one the transcendental intersubjectivity (one i among others, the community of cosubjects constituting the world as world for

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