Michael Wynn's Occult Reference Library
SENSORY

Return to Occult Library Index

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

tion; and it is therefore not surprising that the magical exaltation resulting from such ceremonies was in all essential respects the equivalent of samyama. on the other hand, the yoga training was an admirable aid to that final concentration of the will which operates the magical ecstasy. 11. this then is reality: direct experience. how does it differ from the commonplace 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 a

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

r the weaker brethern. the really great magus speaks and acts impromptu and extempore> and the entire ceremony should be so perfectly performed that one is hardly conscious of any effort of memory. the ceremony should be constructed with such logical fatality that a mistake is impossible<correspond to man's mental and sensory structure> the conscious ego of the magician is to be destroyed to be absorbed in that of the god whom he invokes, and the process should not interfere with the automation who is performing the ceremony. but this ego of which it is here spoken is the true ultimate ego. the automaton should possess will, energy, intelligence, reason, and resource. this automaton should be the perfect man fa

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

ime is proper to the mental apprehension of impressions. our universe is (after all) in one place, so far as we are concerned, i.e, in our sensoria, so that any two impressions can only be registered by us as consecutive. even when we are aware of their simultaneity, we are compelled to place them in sequence. our sensorium makes no distinction between concrete and abstract ideas in this respect. sensory impressions and general ideas are equally grist for the mill. but we make a distinction between our record of events whose sequence is a necessary part of our comprehension of them, and those which are independent of our history. we insist on the sequence of school and college, but our general judgments are recognized as independent of time. this is peculiarly the case with our idea of the

every case, we must proceed either to the identity which means ultimately "nothing" or to divergent diversities which only seem to mean something so long as we refrain from pushing the analysis of any term to its logical elements. for example "sugar is sugar" is obviously not knowledge. but no more is this "sugar is a sweet white crystalline carbo-hydrate" for each of these four terms describes a sensory impression on ourselves; and we define our impressions only in terms of such things as sugar. thus "sweet" means "the quality ascribed by our taste to honey, sugar, etc "white" is "what champaks, zinc oxide, sugar, etc. report to our eyesight" and so on. the proposition is ultimately an identity, for all our attempts to evade the issue by creating complications "knowledge" is therefore not

luck, this is at first able to recompense in him what he feels; but sooner or later he finds that he has failed to include certain elements of himself, and he must needs embody these in a new poem or picture. he may know that he can never do more than present a part of the possible perfection, and that in imperfect imagery; but at least he may utter his utmost within the limits of the mental and sensory instruments of his similarly inadequate symbol of the absolute, his vehicle of human incarnation. these suffer from the same defects as the other forms; ultimately "happiness" wearies itself in the effort to invent fresh images, and becomes disheartened and doubtful of itself. only a few people have wit enough to proceed to generalization from the failure of a few familiar figures of itsel

reason deduces "s is not p" thus the apparent finitude and knowability of s is deceptive, since it is in direct relation with p. no matter what n may be ?infinity, the number of the inductive numbers, is unaltered by adding or subtracting it. there are just as many odd numbers as there are numbers altogether. our knowledge is confined to statements of the relations between certain sets of our own sensory impressions; and we are convinced by our limitations that 'a factor infinite and unknown' must be concealed within the sphere of which we see but one minute part of the surface. as to reason itself, what is more certain than that its laws are only the conscious expression of the limits imposed upon us by our animal nature, and that to attribute universal validity, or even significance, to

hing; it is surely obvious that we are obliged to correlate all observations with the physical and mental structure whose truth we are trying to test. indeed, we can assume an 'unreasonable' axiom, and translate the whole of our knowledge into its terms, without fear of stumbling over any obstacle. reason is no more than a set or rules developed by the race; it takes no account of anything beyond sensory impressions and their reactions to various parts of our being. there is no possible escape from the vicious circle that we can register only the behaviour of our own instrument. we conclude from the fact that it behaves at all, that there must be 'a factor infinite and unknown' at work upon it. this being the case, we may be sure that our apparatus is inherently incapable of discovering th

ALEISTER CROWLEY EQUINOX EQ I 2

appear in damp, cloudy air, whose bodies are sometimes seen (as zoroaster taught) by more acute eyes, especially in persia and africa "let the immortal depth of your soul lead you, but earnestly raise your eyes upwards- zoroaster "nama-rupa- purely material, and therefore shadowy and meaningless, are the innumerable shapes which haunt the mind of man. in one sense we must here include all purely sensory phenomena, and the images which memory presents to the mind which is endeavoring to concentrate itself upon a single thought. in other systems of mysticism we must include all astral phantoms, divine or demoniac, which are merely seen or heard without further reflection upon them. to obtain these it is sufficient to perform the following experiment: 60 sit down comfortably; it is perhaps b

ALEISTER CROWLEY EQUINOX EQ I 3

everything, but i am assuredly an epoch. whaur's your robbie pasteur noo? 12.20. so i've been on a false trail all day! the course of the a.m. research has let right away from the "chi -hunt" the byways have obscured the main road. valuable though; very very valuable. in the morning success. bed! 12.30. yells and struggles again when i went in to say good-night. as i had carefully paralysed "all" sensory avenues (to ensure perfect rest, how was he aware of my presence? the memory of the scented handkerchief, too, very strong; talked a lot of his wife, thinking here with him. pah! what beasts some men must be! disgusting fellow! i'm no prude either! if ever i do a woman i'll stop the filth-gutter "ce serait "trop" 127 12.40 maybe he did "not" know of my presence; merely remembered me. he ha

ALEISTER CROWLEY EQUINOX EQ I 4

he who can control the pr na can control the universe. to the perfect man there can be nothing in nature that is not under his control. if he orders the gods to come, they will come at his bidding. all the forces of nature will obey him as his slaves, and when the ignorant see these powers of the yogi, they call them miracles.119 pranayama the two nerve currents pingala and ida correspond to the sensory and motor nerves, one is afferent and the other efferent. the one carries the sensations to the brain, whilst the other carries them back from the brain to the tissues of the body. the yogi well knows that this is the ordinary process of consciousness, and from it he argues that, if only he can succeed in making the two currents, which are moving in opposite directions, move in one and the

ALEX SANDERS THE KING OF THE WITCHES

ites the black mass athamll book of shadows coven covens'read esbat esp familiar fith-fath the key of solomon measure pentacle sabbat tarot card voodoo warlock wicca witch wizard the witch's black-hilted knife. with book of rules, written in witch's own handwriting and copied by successive generations, group ofwitches. meeting place of a coven small meeting, not necessarily of a full coven. extra-sensory perception a massofenergy or power raised by the witches and sent to work their will. small image made of clay or plasticine to represent a person on whom a restraint is to be worked. ancient hebrew book of magic. length of cord measuring a witch's height at the time of his initiation. sometimes held as a 'hostage' by the coven leader. originally a five-sided figure but now any circular pi

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

vene the two subplanes of synthesis, demonstrating through the synthesis of the five senses. in the evolution of the heavenly man we have exactly the same thing: the five planes of endeavour, the five lower planes of the solar system, and the two higher planes of- 108- a treatise on cosmic fire copyright 1998 lucis trust abstraction, the spiritual or monadic and the divine, or logoic. microcosmic sensory evolution plane physical. 1. hearing..5th..gaseous 2. touch, feeling..4th..irst etheric 3. sight..3rd..super-etheric 4. taste..2nd..sub-atomic 5. smell..1st..atomic astral. 1. clairaudience..5th 2. psychometry..4th 3. clairvoyance..3rd 4. imagination..2nd 5. emotional idealism..1st mental. 1. higher clairaudience..7th form 2. planetary psychometry..6th form 3. higher clairvoyance..5th form

. a hint to the student who is interested in the physiological key lies in the relationship between the two great groups of devas who build and construct the most objective portion of logoic manifestation, and the two groups of corpuscles which in their mutual interaction hold the body in health; there is an analogy also in the relationship between the devas of the astral plane, and the motor and sensory nerves of the physical body. i will not enlarge upon this angle of vision. these devas have to do, in a very esoteric sense, with the nerve plexus in the: a. solar system (physical sun) b. planetary scheme (dense planet) c. human physical body (dense body) and are therefore a powerful factor in the eventual vitalisation of the centres in man. the etheric centres, or the focal points of for

ALICE A BAILEY05 THE LIGHT OF THE SOUL

vital body or the etheric body so that the life current or forces, emanating from the ego or spiritual man on his own plane, can be correctly transmitted to the physical man in objective manifestation. means v. abstraction. pratyahara. right withdrawal. restraint. withdrawal of the senses. here we get back of the physical and the etheric bodies, to the emotional body, the seat of the desires, of sensory perception and of feeling. here can be noted the orderly method which is followed in the pursuit of yoga or union. the physical plane life, external and internal is attended to; the correct attitude to life in its triple manifestation is cultivated. the etheric body is organized and controlled and the astral body is re-oriented, for the desire nature is subdued and the real man withdraws h

also a correspondence on all the planes. plane sense 1. physical. hearing 2. astral .t ouch or feeling 3. mental. sight 4. buddhic. taste 5. atmic. smell a further tabulation taken from a treatise on cosmic fire will serve to make clear the five different aspects of the five senses on the five planes, and for further information, the student is referred to that treatise pages 186-202. microcosmic sensory evolution plane sense subplane physical 1. hearing. 5th. gaseous 2. touch, feeling. 4th. first etheric 3. sight. 3rd. super ethric 4. taste .2 nd. sub-atomic 5. smell. 1st. atomic astral .1. clairaudience. 5th 2. psychometry. 4th 3. clairvoyance. 3rd 4. imagination. 2nd 5. emotional idealism. 1st- 178- the light of the soul copyright 1998 lucis trust mental. 1. higher clairaudience. 7th 2

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

..which we have not the slightest justification for undervaluing."5(5) it is in the training of the mind that the crux of the situation lies. the human mind is apparently an instrument which we are able to use in two directions. one direction is outward. the mind, in this mode of functioning, registers our contacts with the physical and mental worlds in which we live, and recognizes emotional and sensory conditions. it is the recorder and correlator of our sensations, of our reactions, and of all that is conveyed to it via the five senses and the brain. this is a field of knowledge that has been extensively studied, and much headway has been made by psychologists in understanding the processes of mentation "thinking" dr. jung tells us "is one of the four basic psychological functions. it i

ss the various aspects (in nature, or of divinity, whichever is preferred) of which man is the expression have to be recognized, but the basic connection which holds him together as an integrated unity must never be forgotten. man is an integrated being, but existence means more to some men than to others. for some it is purely animal existence; for many it connotes the sum total of emotional and sensory experience; for others, it involves all this, plus a mental awareness which greatly enriches and deepens life. for a few (and those the flower of the human family) being stands for a recognition of ability to register contacts that are universal and subjective as well as individual and objective. keyserling says that "when we speak of the being of a man in contradistinction to his ability

nsciousness. one method involves the emotional nature and is based on belief in a god who can give. the other involves the mental nature and is based on belief in the divinity of man himself, though it does it negate the mystical premises of the other group. it will be found, however, that the words mystic and mystical are very loosely used and cover not only the pure mystic, with his visions and sensory reactions, but also those who are transiting into the realm of pure knowledge and of certainty. they cover those states which are unexpected and intangible, being based on pure aspiration and devotion, and also those which are the outcome of an ordered intelligent approach to reality, and which are susceptible of repetition under the laws which the knower has learnt. bertrand russell deals

th of evolution from a stage but little removed from the animal to his present position of mental attainment, scientific achievement and divine unrest. steadily his centre of consciousness has shifted, and steadily his attention has been focussed on an ever widening range of contacts. man has already passed from the purely animal and physical state of being into that of an intensely emotional and sensory awareness and in this state millions remain at this time. but other millions are progressing beyond this into another and higher field of awareness which we call that of the mind. still another group, much fewer in number, are passing into a sphere where a universal range of contacts becomes possible. these we call the knowers of the race. through all methods employed runs the golden threa

uctuating a unity "above all, it is detachment from the 'proud ego' we must have a right understanding of this, for humility is rightly considered as one of the most characteristic notes of christian asceticism and mysticism."3(57) here we have the subordination of the physical, emotional, and mental life to the divine project of achieving unity, emphasized, for capriciousness is a quality of the sensory apparatus, and pride that of the mind. the meditation process is divided into five parts, one part leading sequentially to another. we will take these various stages and study each of them separately, for in their mastery we can trace the steady ascent of the conscious spiritual man out of the realm of feeling into that of knowledge and then of intuitive illumination. these stages might be

iscards reasonings."12(78) the versatility of the rapidly moving and sensitively responsive mental substance can be brought, we have seen, into a stabilized condition, through prolonged meditation. this brings about a state of mind which renders the thinker unresponsive to vibrations and contacts coming from the outer phenomenal world and from the world of the emotions, and so renders passive the sensory apparatus, the brain and that vast inter-locking network which we call the nervous system. the world in which man usually functions is shut off, yet he preserves at the same time an intense mental attention and a one-pointed orientation to the new world in which that which we call the soul lives and moves. the true student of meditation learns to be wide awake mentally, and potently aware

of soul, mind, and brain must play their part, but with a differing orientation and attention. it becomes simply a question of focus. the brain is active in practically a subconscious manner towards the instincts and habits which guide our physical plane life and appetites. through right education, it learns to be receptive towards impressions emanating from the mind, and instead of being only a sensory register or recorder, it learns to respond to thought impressions. the mind in its turn has an instinctive tendency to record all outer information, but can be trained to be receptive towards the soul, and to register information coming from that higher source. in time we can acquire facility and practice in utilizing either brain or mind actively or passively, and eventually bringing abou

sticism, as the "lull between two activities" during this lull a new method of knowing and of being is instituted. this is perhaps one of the simplest and the most practical ways of understanding contemplation. it is the interlude wherein the soul is active. this soul activity is preceded by what we might call an upward activity. the physical brain has been quieted and held steady; the feeling or sensory apparatus has also been stilled and is no longer permitted to register information from its usual field of awareness; the mind has been focussed and held actively passive in the light which streams from the kingdom of the soul. we refuse the passage of any information from the world of ordinary phenomena. this has been brought about through right concentration and meditation. this achieved

een the soul and its instrument, and the freer from deterioration will be the imparted truths. a comparison of the way of the knower and the way of the mystic might be of value here. the mystic, especially in the west, gains his flash of insight; he sees the beloved; he touches heights of awareness, but his approach, in the majority of cases, has been the heart approach, and has involved feeling, sensory perception, and emotion. the result has been ecstasy. his technique has been that of devotion, discipline, an emotional striving forward, the "lifting up of the heart unto the lord" the "vision of the beloved" and "the marriage in the heavens" the pouring out of the love nature at the feet of the beloved, and consequent ecstasy. afterwards, if we are to believe the writings of the mystics

dly, there is frequently the appearance of a light within the head, which can be seen even when the eyes are closed, or in the dark. dr. w. winslow hall, in his book on illumination, deals with this aspect of the light, and says in one place that he wishes to prove that "illumination is not only a psychological, but also a physiological fact."14(101) these results on the triple instrument mental, sensory and physical which we designate as a human being, are only manifestations of the same basic energy as it is transferred from one vehicle to another. it is the same divine consciousness making its presence felt in different spheres of human awareness and behavior. let us deal first with the mental reaction. what is this mysterious thing we call the intuition? it is interesting to note that

he great mystics so impassioned that everything else is blotted out."24(111) it will be noted how the idea of desire, of feeling and of duality characterizes the ecstatic condition. passion, devotion and a rapturous going-out to the source of the realization are ever present, and a careful distinction has to be made by the experiencer or they will degenerate into morbidity. with this condition of sensory awareness, we have basically nothing to do. our goal is the high one of constant intellection and steady mental control, and it is only in the early stages of illumination that this condition will be found. later it will be seen that true illumination automatically rules out all such reactions. the soul knows itself to be free from the pairs of opposites pleasure as well as pain and stands

ther place that life experience and the process of physical plane living and feeling come from "the inability of the soul to distinguish between the personal self and the spirit. the objective forms exist for the use and experience of the spiritual man. by meditation upon this, arises the intuitive perception of the spiritual nature."2(114) through this vital experience and through the process of sensory desire and subsequent awareness, the man exhausts that aspect of his nature and penetrates deeper until he arrives at a third factor, the mind. at this point of investigation man now stands, and the close consideration of the mental processes and the study of mind reactions, their causes and objectives, are engrossing the attention of psychologists everywhere. amongst them are many schools

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

ic symbol of spirit. 2. the nervous system, with its complexities of nerves, nerve centres and that multiplicity of interrelated and sensitive parts which serve to coordinate the organism, to produce the sensitive response which exists between the many organs and parts which form the organism as a whole, and which serve also to make the man aware of, and sensitive to, his environment. this entire sensory apparatus is that which produces the organised awareness and coordinated sensitivity of the entire human being, first, within itself as a unit, and secondly, its responsiveness and sensitive reaction to the world within which it plays its part. this nervous structure, coordinating, correlating, and producing an outer and inner group activity demonstrates primarily through the three parts o

sed awareness and coordinated sensitivity of the entire human being, first, within itself as a unit, and secondly, its responsiveness and sensitive reaction to the world within which it plays its part. this nervous structure, coordinating, correlating, and producing an outer and inner group activity demonstrates primarily through the three parts of the nervous system. a. cerebro-spinal system. b. sensory system of nerves. c. peripheral system of nerves. it is closely associated with the energy aspect, being the apparatus utilised by that energy to vitalise the body, to produce its coordinated activity and functioning, and to bring about an intelligent rapport with the world in which it has to play its part. it lies back, if one might use such an expression, of the body-nature proper, back

s the liver, the heart, the lungs, the stomach, and other organs in the body are separate in existence and in function and yet are unified and brought into relation through the medium of the nervous system throughout the body, so will it be found that in the world such organisms as the kingdoms in nature have their separate life and functions yet are correlated and coordinated by a vast intricate sensory system which is sometimes called the soul of all things, the anima mundi, the underlying consciousness. in dealing with the triplicities so often used when speaking of deity, such as spirit, soul, and body, life, consciousness, and form, it is of value to remember that they refer to differentiations of the one life, and that the more of these triplicities with which one can familiarise one

hite magic copyright 1998 lucis trust rule one some basic assumptions we are entering upon a course of study wherein the entire tendency will be to throw the student back upon himself, and thus upon that larger self which has only, in most cases, made its presence felt at rare and highly emotional intervals. when the self is known and not simply felt and, when the realisation is mental as well as sensory, then truly can the aspirant be prepared for initiation. i would like to point out that i am basing my words upon certain basic assumptions, which for the sake of clarity, i want briefly to state. firstly, that the student is sincere in his aspiration, and is determined to go forward no matter what may be the reaction of and upon the lower self. only those who can clearly differentiate bet

sical plane is the plane of active experience in and through matter. it is the plane of externalisation and, according to the condition and point of development of the inner man, so will be the outer form and its activities- 132- a treatise on white magic copyright 1998 lucis trust the astral plane is the plane whereon the man passes through three stages of consciousness: a. he gains, through his sensory apparatus, consciousness in the world of forms, and develops ability to re-act to those forms with wisdom and intelligence. this consciousness he shares with the animal world, though he goes far beyond them in some respects, owing to his possession of a correlating and co-ordinating mind. b. sensitivity, or awareness of moods, emotions and feelings, desires and aspirations which have their

form which puts him en rapport with the universal mind. he endures limitation so that thereby he may know and serve. he seeks to reach the hearts of men and to carry to them "inspiration" from the depths of the heart of spiritual being. again he asserts the fact of his divinity and then- 143- a treatise on white magic copyright 1998 lucis trust through a temporary identification with his body of sensory perception, of feeling, and of emotion, he finds himself at-one with the sensitive apparatus of divine manifestation which carries the love of god to all forms on the physical plane. again he seeks to aid in the materialising of the divine plan on the physical plane. he knows that all forms are the product of energy rightly used and directed. with full knowledge of his divine sonship and a

nal or astral body. the contact is made via the solar plexus, just as the vitality, governing the quality of the blood stream, makes its contact via the heart. in the heart is the centre of physical plane existence. the cerebrospinal system works in close relation to the chitta or mind stuff. therefore we have the following to consider: 1. cell life. blood stream .h eart centre .t hymus gland. 2. sensory life .s ympathetic nervous system .s olar plexus centre. pancreas. 3. mental life .c erebro-spinal system .a jna centre. pituitary body. 4. vital life. seven centres. spleen. this, as you see, governs the manifestations of the quaternary, but there are other aspects of humanity which manifest through the objective form and which complete the entire man and make the seven of his manifold ob

evolutionary progress. 1. self-assertion (full development..the coordinated quaternary..centre at base of spine..adrenals. 2. self-expression (creative work..lower brain..throat centre..thyroid. 3. self-conscious life (personality..upper brain..head centre..pineal gland. 4. self-perpetuation..sex organs..sacral centre..sex glands. 5. mental life..cerebro-spinal system..ajna centre..pituitary. 6. sensory life..sympathetic nervous system..solar plexus..pancreas. 7. cell life..blood stream..heart centre..heart. the eighth point, the vital life, functioning through the seven centres and a whole system of lesser chakras and the nadis (which underlie the nerves and are the cause of their existence as the centres are of the glands) is the medium of many forces and energies some purely physical

the life, and that is why desire for material living and for the sex life are so closely blended. the solar plexus in the animal is the brain and governs all the instinctual reactions, but is not so closely allied with the purely sex expression as it is in the human being. when the brain is becoming sensitive to the awakening mind and is not so entirely occupied with the mechanism which registers sensory impression, we shall have the orientation which will eventually raise the consciousness into those centres which lie above the diaphragm. the solar plexus will then again be relegated to its old function as a directing agent of the purely instinctual animal life. for the advanced pupil in the world, the solar plexus is largely the organ of psychic sensitivity and will remain so until the h

he consciousness into those centres which lie above the diaphragm. the solar plexus will then again be relegated to its old function as a directing agent of the purely instinctual animal life. for the advanced pupil in the world, the solar plexus is largely the organ of psychic sensitivity and will remain so until the higher psychic powers supersede the lower and man functions as a soul. then the sensory life will drop below the threshold of consciousness. the right use of energy in considering the overcoming of wrong vibration and the right direction of astral energy it might be of value here if we were very briefly to list the major energies which impress the human organism and circulate through the sentient body of man. 1. energies passing and repassing through the sentient body of the

motional impression. this can be either good or bad. in all three cases, one or other of the pairs of opposites is chosen and the choice depends upon the quality of the astral mechanism of the man concerned. a fourth method involves complete detachment from the emotional body altogether, and a complete capacity to isolate oneself from- 182- a treatise on white magic copyright 1998 lucis trust any sensory impression at will in order to serve with greater efficiency and to love with greater intelligence. forget not that in the last analysis, love and emotion are not the same. the practical question now arises: how is one to overcome the wrong vibration? first: it is necessary that one recognises what wrong vibration is, and that one is able to register reaction. a vibration, an impulse, an e

the animal but man is the only entity in the three worlds who can consciously reap benefit from them. one of these factors is pain, and the other is the faculty of discrimination. through the means of pain and a subsequent process of analysis, of relation plus memory and visualisation, man has learnt what to avoid and what to cultivate. this works in the realm of physical plane happenings and of sensory experience. through discrimination as to ideas and as to thought currents, man has learnt to decide upon what to base his activities in all departments of human affairs, even though he has but an imperfect grasp as to the true nature of ideas and his application of the truths sensed is quite imperfect. that he often chooses unwisely, that the ideas governing group conduct are not of the hi

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

the symbolism of the human form we have such differing states of sentiency as are registered by the hair, by the internal organisms in the body, by the nervous system, by the brain, and by the entity we call the self (who registers emotion and thought. in the same way does the deity, within the solar system, express as wide a divergence of consciousness. there is a body consciousness; there is a sensory apparatus, registering reaction to the environment; there is a consciousness of moods, of quality, of mental reactions to a world of ideas; there is a higher consciousness of plan and of purpose; there is a consciousness of life. it is interesting to note in connection with the deity that this sensory response to environment provides the entire basis for astrology and for the effect of the

us to grasp the significance of the consciousness and the activity of the mineral kingdom, for it is so far removed from our own. it is hard for us really to understand, with our seeing consciousness, the fact that, for instance, our nails and teeth and bony structure have a consciousness and an intelligent awareness that is the same in kind, though differing in degree, as that of the eye or of a sensory nerve. but so it is. as we approach the forms of life which approximate the living tissue of our animal bodies, our appreciation of resemblance and of identical possibilities increases step by step. it is only by arguing from analogy that we grasp esoteric truth, and it might bring us some illumination if we realised that there are higher forms of life and consciousness in the cosmos who f

arance of the power to be domesticated and trained, which is, in the last analysis, the power to love, to serve and to emerge from the herd into the group. ponder on the words of this last paradoxical statement. process. this is called concretisation. in this kingdom we have for the first time a true organisation of the etheric body into what are called by the esotericist "the true nerves and the sensory centres" plants also have nerves, but they have in them nothing of the same intricacy of relation and of plexus as we find in the human being and in the animal. both kingdoms share the same general grouping of nerves, of force centres and channels, with a spinal column and a brain. this organisation of a sensitive response apparatus constitutes, in reality, the densification of the subtle

s in all forms must be brought to a condition of a "shining glory which will irradiate the planet, and shine forth into the world of planets as a testimony to the glory of- 234- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust the fourth law controlling human destiny is known by the curious name of the law of the tides. it concerns the life of desire and of sensory perception and of feeling. it is closely concerned with the development of awareness, and is an aspect of the law of cycles which controls solar evolution. it is a basic human law, protective and developing. it controls the cyclic or "tidal" life of all souls who are carried by the great river of life on the crest of desire into incarnation, and is one of the laws with which the aspirant m

alysis, the power to love, to- 270- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust serve and to emerge from the herd into the group. ponder on the words of this last paradoxical statement. process. this is called concretisation. in this kingdom we have for the first time a true organisation of the etheric body into what are called "the true nerves and the sensory centres" by the esotericists. plants also have nerves, but they have in them nothing of the same intricacy of relation and of plexus as we find in the human being and in the animal. both kingdoms share the same general grouping of nerves of force centres and channels, with a spinal column and a brain. this organisation of a sensitive response apparatus constitutes, in reality, the densific

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

ty through three aspects. this expression of personality involves: 1. the free use of the mind so that focussed attention can be paid to all that concerns the personal- 8- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust self and its aims. this spells personality success and prosperity. 2. the power to control the emotions and yet have the full use of the sensory apparatus to sense conditions, to feel reactions, and to bring about contact with the emotional aspects of other personalities. 3. the capacity to touch the plane of ideas and to bring them through into consciousness. even if these are later subordinated to selfish purpose and interpretation, the man can, however, be in touch with that which can be spiritually cognised. the free use of the

side, produces physical sight, astral illusion and concrete knowledge. on the life side it produces illumination. this includes the widespread illumination reflected by our planet in the heavens, as well as that which makes an individual man a light-bearer, and which will eventually enable humanity (as a whole) to constitute a station of light upon earth. b. this quality is the basic cause of all sensory perception and is the instinctive urge to consciousness itself, in all its many phases. with this quality the hierarchy has to work, intensifying it and giving it magnetic power. c it is the high result of desire, which is itself intrinsically founded on the will to form a plan and a purpose. 3. the instinct to formulate a plan. this instinct governs all activity which, in process of evolu

stitute the personality simultaneously. this will lead us to confine ourselves to the study of the more advanced or pronounced types, which are primarily the mystic, the aspirant, the notable people, and those who constitute the people with psychological problems of our present time and period. step by step, the various bodies have been developed, utilised, refined and organised; step by step the sensory apparatus of man has been sensitised and used, until the world today is full of men and women whose response apparatus, and whose instruments of contact are as far removed in effectiveness from those of primitive man as are the vehicles of the average modern man from those of the christ and the buddha, with their immensely wide range of subjective and divine awareness. step by step, the un

felt, and to grip in a different sense than hitherto, and in a more active manner, its vehicles of expression and of service. in this summary, we have sketched the broad general outlines of the process. it will be obvious that there will be gradations in the process and men will be found on earth at every stage of consciousness. one will be equipped with vehicles in which the emphasis is upon the sensory life. in some cases there will be found a consciousness which is shifting its emphasis out of one vehicle into another, and so becoming awake and more inclusive in its range of contacts and in its awareness. others again will be possessed of a consciousness which is organising itself for full expression as a man, as an integrated personality and as a worker for material ends, bringing to b

f experience in form. man begins to add to the gained personality experience of the three worlds of human endeavour, the intuitive spiritual perception which is the heritage of those who are awake within the kingdom of god. paralleling this development of the consciousness in man is the evolution of the instruments whereby that consciousness is brought en rapport with a rapidly expanding world of sensory perception, of intellectual concepts and of intuitive recognitions. with the development of this form aspect we will not concern ourselves, beyond pointing out that, as the consciousness shifts from one body to another and its range of contacts, therefore, steadily expands, the centres in man's etheric body (three below and four above the diaphragm) are awakened in three major stages, thou

this body nature consists of the physical outer form, the sum total of vitality or the etheric body (which science today is rapidly coming to recognise, the sensitive, emotional, desire body, and the mind. through the physical body contact is made with the environing tangible world; through the vital body the impulses come which produce direction and activity upon the physical plane; through the sensory vehicle the astral or emotional nature originates the bulk of those desires and impulses which direct the undeveloped or average man, and which can be called desire-impulses or the wish-life of the individual; through the mind comes eventually intelligent understanding and a life directed by purpose and planning instead of desire. 3. that human unfoldment proceeds by a series of integratio

iest integrations, between the vital body and the physical form, and between these two and the desire nature, are no longer represented. they are universal and lie below the threshold of conscious activity and far behind in racial history. the only field in which they can be studied is in those processes of recapitulatory history of infancy wherein one can see the power to move and respond to the sensory apparatus, and the power to express desire, most clearly demonstrated. the same thing can also be noticed in infant and savage races. but the third stage of integration, that of gradual mental development, is proceeding apace and can be, and is being, most carefully studied. today, modern education is occupied almost exclusively with this stage and when educators cease to train the brain c

. the mystical vision. b. clair-audience. extension through hearing. telepathy. inspiration. c. mediumship. intercourse. speech. mediatorship. d. materialisation. invention. creativity. e. divination. foresight. planning. prevision. f. healing through animal magnetism.h ealing through science. healing through spiritual magic. extracts from "a treatise on cosmic fire" pp. 188-196 no. 1 microcosmic sensory evolution plane subplane physical. 1. hearing. 5th. gaseous 2. touch, feeling. 4th. first etheric 3. sight. 3rd. super-etheric 4. taste. 2nd. sub-atomic 5. smell. 1st. atomic astral .1. clairaudience. 5th 2. psychometry. 4th- 338- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust 3. clairvoyance. 3rd 4. imagination. 2nd 5. emotional idealism. 1st me

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

tch" questions. the astral body is in its time and place of as real value, purpose and usefulness as the mind. it serves to relate the higher impression to the lower and you cannot record my vibration in the physical brain consciousness except through its mediation. you can be aware of my vibration upon the plane of the soul and your mind consciousness can be impressed by it. unless, however, the sensory body, the emotional vehicle, is also active in the right sense (negative to the world of the senses and receptive to mental impression) that impression will not be registered in the brain or waking consciousness. much that you say in your communications in the form of written papers upon this subject deals with the effect that your work and life has upon others through your manipulation of

ALICE A BAILEY13 PROBLEMS OF HUMANITY

rety about human immortality and the evidence which it has collected. the spiritualists have not yet succeeded in proving immortality; they have succeeded in proving survival and have thus made a valuable contribution to the structure of the new world religion- 91- problems of humanity copyright 1998 lucis trust the slowly developing powers of telepathic communication and the recognition of extra-sensory perception by science are also playing their part in demonstration of the world of non-tangible life and values; all these factors necessitate and "sub-stand" the demand for a new presentation of religion which will be inclusive in its scope and not exclusive as it is today. the religion of the future will account for the progress of humanity by its recognition of a divine plan, historical

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

rightly directed force. 3. the correct distribution, through scientific study, of vital energy. we are entering a scientific age, but it will be a science which passes out of the impasse which it has now reached and which having penetrated as it has into the realm of the intangible will begin to work far more subjectively than heretofore. it will recognise the existence of senses which are super-sensory and which are extensions of the five physical senses, and this will be forced upon science because of the multitude of reliable people who will possess them and who can work and live in the worlds of the tangible and the intangible simultaneously. the mass of reputable testimony will be incontrovertible. the moment that the subjective world of causes is proven to exist (and this will come

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

r that mind nature to be developed and brought into play in the effort to solve the problem in this category of opposites upon the astral plane. at the same time the sense of self-identity or the consciousness that "i am" is steadily growing, and the initiate of the day faces the effort to release himself from the thraldom of the senses upon the astral plane, from the dense glamour into which his sensory perception has thrown him, and to establish his freedom by a complete control of the astral body. this he eventually does by developing the power to pass between the pairs of opposites, unaffected by either, and thus leave them behind. he accomplishes this by using the mind as a distributor of the light which reveals the "middle way" and which dissipates the glamour with its brilliance and

d intensified as more and more people have succeeded in resolving the initial physical cleavage and have become centred in the astral consciousness. today such is the magnitude of this glamour and such the success of the evolutionary process, that humanity, as a whole, is wandering in the fogs and miasmas of the world of sentient consciousness. when i use the word "sentient" i do not refer to the sensory apparatus of the physical nervous system, but to the sentient awareness of the self which is today so immersed in glamour that the mass of men are entirely identified with the world of feeling, of quality, of sentient interplay, and of emotional reactions, with their likes and dislikes, and their dominant self-pity. self-pity is one of the major glamours of the advanced and sensitive man

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

centre. with this class of medium, and in this type of seance, the highly intelligent and mentally polarised man or woman will learn nothing, and will probably receive no messages, unless faked. hence, therefore, when it comes to scientific investigation by trained minds, physical phenomena has predominated and not the more subtle forms of psychism. where the more subtle forms of super- or extra-sensory perception have been involved, the subjects have been either adolescent or in their early twenties and have been primarily and rightly focussed in the emotional-feeling body. this is true even when they are highly intellectual. this form of telepathic communication is therefore of two kinds, with the solar plexus always involved: a. it will be from solar plexus to solar plexus between two

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

higher initiations and which embody that which the masters themselves are struggling to understand, is that which flowers in the monad when souls have reached perfected expression through humanity. they express themselves where humanity is concerned as: ray i. that which incites to and produces initiation. ray ii. that which is the cause of vision or the power to see. ray iii. that which develops sensory perception into knowledge, knowledge into wisdom and wisdom into omniscience. ray iv. that which is the illumined will, the basis of buddhi or the intuition. ray v. that which is the cosmic seed of liberation. this is an aspect of destruction. ray vi. that which is the cause of the thoughtform building faculty, related to the creative urge. ray vii. that which can be called the principle o

nt (into- 357- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust full expression) of the love nature. this begins to take place and reaches a relatively high stage of unfoldment upon the path of discipleship. the detail of the process in a broad and general sense might be stated as follows: 1. path of evolution and probation. a. unfoldment of intellect and of sensory perception. b. response to the centre called humanity. c. the mind takes control. personality functions. 2. path of discipleship. a. unfoldment of the love nature. b. achievement of illumination. c. response to the centre called the hierarchy. d. buddhi or the intuition is in control. the soul functions. 3. path of initiation. a. unfoldment of the will. b. achievement of synthesis. c. resp

reality which is focussed in the third ray of active intelligence during the "period of appearance" has in this solar system undertaken the task of developing conscious "awareness of itself in that which it is not" this is carried forward in three stages all of them the result of process, of progress, of activity and of mind or intelligent perception. these three stages are: 1. the stage wherein sensory perception is transmuted into knowledge. this is the stage in which the form gradually and steadily adapts itself to the requirements of the perceiving self. 2. the stage wherein knowledge is transmuted into wisdom, or consciousness utilises the gradually acquired knowledge to achieve detachment from the form, the organ of perception. 3. the stage wherein wisdom is transmuted into omniscie

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

herwise be a futile effort. i am writing for interested aspirants and for those who can heal on some level below that of the soul, but who as yet know not how to do it. later all this will be more fully elucidated. on vibration. some students make demand that i define what is the meaning of the word "vibration" and state exactly what a vibration is. if i tell you that vibration is an illusion, as sensory perception is known by the soul to be, do you comprehend (limited as all human beings are by the reactions of a series of vehicles, all of them instruments of perception? if i tell you that vibratory reaction is due to our possessing a mechanism which is responsive to impact, i am answering your question in part, but if this is true, what does it mean to you and from whence comes the impac

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

it is the production of some form of culture material or spiritual, or material and spiritual which is the objective of all education. education is the major agent in the world. civilisation is the reaction of humanity to the purpose of any particular world period. in each age, some idea must be expressed in the current racial idealism. in atlantean times, the idea that predominated was basically sensory religious idealism or mysticism, expressing itself in terms of approach to a felt but unseen deity, an expression of the way of feeling. yet there were highly sensitive races, composed of nations and groups who laboured over the development of the feeling nature, consciously sometimes, but mostly unconsciously. their attitude to each other, as individuals or nations, was primarily sensitiv

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

ption a field which has been created, or a sphere of energy which has been generated, by the united purpose, the combined planning and the concentrated energy of the hierarchy. an analogy (but only an analogy, however) would be to regard this field of reflecting, reflective and reflected energies as resembling the brain of a human being; this brain reflects the impacts of telepathic activity, the sensory perceptions and the knowledges gained in the three worlds; reflection then sets in in relation to the mental processes which are synchronised with the brain, and then follows the impartation of these reflections to the outside world. the ashramic reflective meditation is an integral part of the constantly developing perception of the disciple-initiate, and it (in its turn) is a part of the

is actively feeling. the quality of mind, which is primarily discrimination, is largely lacking in the bulk of mankind. the quality of emotion is however becoming understood as the mind develops. it is the result of a measure of discrimination which enables the observer to realise that he is undergoing an emotion, or passing through an emotional crisis. this emotion is, in its turn, the result of sensory perception. there can be much feeling reaction without emotion. there can be no emotion, as a result of feeling, without some measure of mental unfoldment and of thought being present. therefore, the relation between thought and feeling is called by us emotion. your question is therefore answered by saying, in a large and general way, that feeling can be (and frequently is) present where t

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

s expression of divinity. through detachment, the brain consciousness or state of awareness (embodying physical recognition of inner causes) is withdrawn or abstracted from the things of the senses and from the calls of the lower nature. detachment is in reality the imposition of a new rhythm or habit reaction upon the cells of the brain which renders the brain unaware of the lure of the world of sensory perception. through dispassion, the emotional nature is rendered immune from the appeal of the senses and desire fails to deter the soul from its rightful task. through discrimination, the mind learns to select the good, the beautiful and the true, and to substitute these for the sense of "identification with the personality" which is so characteristic of the majority of men. personality h

m and undue emphasis he lives, talks and instructs along the new lines of right human relations. 4. the disciple, occupied with hierarchical plans for the future, has a completely open mind as regards the growth of true psychic powers. he deplores and represses all negative conditions and forms of thinking as he contacts them in his environment, but he encourages the growth of all forms of higher sensory perception which expand the human consciousness and enrich its content. 5. according to his hierarchical status, he will become increasingly a channel of power in the world. his own ashramic life will deepen as his world service develops. the statement in the bible (or rather injunction) to "take root downward and bear fruit upward" has for him a deeply occult significance- 384- the extern

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

upon the physical plane a resurrection from the death which physical plane life inevitably confers. the five words as given to the applicant are indeed relatively simple. most aspirants understand their meaning to a certain extent. they know that the listening mentioned has naught to do with the sense of physical hearing, and that the touch to be developed has reference to sensitivity and not the sensory perception of the physical vehicle. they know likewise that the sight to be cultivated is the power to see the beauty underlying form, to recognise the subjective divinity and to register also the love conveyed through the medium of symbols. the application of soul energy to the affairs of daily life and the establishing of those conditions which permit of soul knowledge are the elementary

lated to the power to see the vision, even if that vision is materialistic as seen from the angle of a higher registration of possibility; the word "spiritual" refers to every effect of the evolutionary process as it drives man forward from one range of sensitivity and of responsiveness to impression to another; it relates to the expansion of consciousness, so that the unfoldment of the organs of sensory perception in primitive man or in the awakening infant are just as surely spiritual events as participation in an initiatory process; the development of the so-called irreligious man into a sound and effective businessman, with all the necessary perception and equipment for success, is as much a spiritual unfoldment in that individual's experience as the taking of an initiation by a discip

required; they become now only the symbols of a non-existent duality. the soul is no longer the repository of the consciousness aspect as hitherto. all that the soul has stored up of knowledge, science, wisdom and experience (garnered in the life cycle of many aeons of incarnation) are now the sole possession of the individual spiritual man. he transfers them into the higher correspondence of the sensory perceptive apparatus, the instinctual nature, on the three planes of the three worlds. nevertheless he still possesses awareness of all past events and knows now why he is what he is; much of the information anent the past he discards; it has served its purpose, leaving him with the residue of experienced wisdom. his life takes on a new colouring, totally unrelated to the three worlds of h

g planetary characteristic which has been presented to us under many differing words, i.e, the sensitivity which in some form or another distinguishes each initiation. we know it also as attraction, the sensitivity which moves outward until it attracts and draws to itself those forms of being which the initiate can instruct or aid; we know it also as the overall activity conferring that spiritual sensory perception which makes the initiate aware in a universal sense of all that concerns the sphere of influence of the will of god. this demonstrates particularly at the eighth initiation of transition. in the ninth initiation of refusal, this heightened spiritual perception is presented to us under the word "existence" for existence is a livingness coupled with awareness which "finds its own

BLUE EQUINOX

whole of the law. 63. silence thy thoughts and fix thy whole attention on thy master whom yet thou dost not see, but whom thou feelest. the equinox 28 this again commands the stilling of thoughts. the previous verses referred rather to emotions, which are the great stagnant pools on which the mosquito thought breeds. emotions are objectionable, as they represent an invasion of the mental plane by sensory or moral impressions. 64. merge into one sense thy senses, if thou would.st be secure against the foe .tis by that sense alone which lies concealed within the hollow of thy brain, that the steep path which leadeth to thy master may be disclosed before thy soul.s dim eyes. this verse refers to a meditation practice somewhat similar to those described in liber 831 (see the equinox, also book

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

itive dream; group dreams; dreams vs out-of-body experiences. rituals spring equinox; summer solstice; autumnal equinox; winter solstice. lesson eight 97 marriage, birth, death and channeling handfasting rite; handparting rite; birth rite; crossing the bridge. the intuitive process-categories of channeling; clearing the channel; external focal points; interpreting channeled information. the aura. sensory deprivation. the witches' cradle. lesson nine 111 divination, tarot; scrying; saxon wands; cheiromancy; tea-leaf reading; numerology; astrology; fire scrying. lesson ten 135 herbalism herbal lore; getting the most out of herbs; simples, syrups, salves, poultices and powders; herb simples; definition of medical actions; herbs in materia medica. botanicals alteratives, anthel-mintics, astrin

ose this method to cause us to consider our placement of values, or to set in motion a needed series of experieneces. at other times, the "help" may be external. perhaps our spirit guides, in consort with our higher selves, create the conditions for that much needed lesson. the pendulum of course, is an excellent means of discovering that which is lost, as was described above. do not overlook it. sensory deprivation as an aid to developing, or producing, extrasensory perception, recent studies associated with the department of defense and the space program have turned to what is called sensory deprivation. the theory lesson eight: marriage, birth, death and channeling/ 107 is that our normal living patterns have conditioned us to seek a certain degree of sensation (whether mental, physical

ysical or emotional) during all waking moments. if the waking senses are eliminated and body movement is restricted, the body relaxes, mental and emotional tensions subside and the consciousness achieves unparalleled freedom. laboratory studies have used diving tanks, where the submerged test subject was kept in a weightless and motionless condition. documentation of such tests reveals that extra-sensory phenomena, including imagery, occur. the witches' cradle depriving the physical senses by external means is in no way a new idea. for centuries the arabian dervishes have dangled from a rope around the wrist; hindus have sat for days, weeks or even months, in a lotus position, and members of the craft have used a device known as the "witches' cradle, to separate the consciousness from the

te freely to give complete dis-orientation with the ground. the second variation (figure 8.3) is suspended by the leather sleeves. the leather sheath was cushioned with fur (modern versions use foam rubber) for comfort. the crossbar is suspended by a yoke to a single rope, again to provide ground disorientation. notice that in both cases the spine is kept straight. not only did the cradle produce sensory isolation, which aided freeing of the consciousness, it also aided the projection of the consciousness beyond the physical body. astral projection. it is not necessary, nor recommended, that the individual use the cradle, under normal circumstances. such a device should only be used under the close supervision of someone who is completely knowledgeable in its use. the essence of its benefi

DAVID ICKE THE BIGGEST SECRET

re the wars of the gods described in endless ancient texts,not least the hindu v edas. desborough adds that after the cataclysm, the white martianswho had settled on earth were stranded here without their technology and with theirhome planet devastated. these white martians, he says, became the white peoples of theearth. fascinatingly, some scientists claim that when white people are immersed in16sensory deprivation tanks for long periods, their circadian rhythm has a frequency of 24hours 40 minutes, which corresponds not to the rotational period of the earth, but ofmars!32 this is not the case with non-white races who are in tune with the earthsrotation. desborough believes that these white martians were the highly advanced raceof the ancient world known as the phoenicians or aryans and t

DAVIDSON DAN SHAPE POWER

uit for the biasing of an energy flow into a collector. once the collector is charged, it can be extracted by draining it off or in the form of a sudden discharge. another claim that illustrates how shape power could be used is in the incunabula files. under the premise that there are an infinite number of other worlds coexisting with us but slightly out of phase, a device was created that used a sensory deprivation tank, a television screen to project a two dimensional pattern and a solenoid-wired helmet to send out a three dimensional electromagnetic pattern resonating to the two dimensional image. the incunabula files indicate that the mandala/mantra for 5 alternate earth's had been found and that a subject could be physically shifted to another reality simply by being exposed simultane

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

d to total absorption of attention in a subject and hence to some degree of "altered states of consciousness (q.v. esbat: a lesser gathering of witches for the purposes of celebration and works of magick. an esbat usually occurs on the nights of the full or new moon. esoteric: greek for "secret" a term used to imply a type of knowledge or wisdom that is reserved only for the few. e.s.p: see extra sensory perception. evil eye: the projection of malefic occult force through the glance. persons, beasts, and growing things "overlooked" by the evil eye are believed to wither and die. a form of intentional psychic attack (q.v. evocation: 1) to evoke (q.v. 2) the calling forth of spirits into tactile and sometimes visible appearance or presence. usually spirits are evoked inside an equilateral tr

ments to determine it's validity. if replicable experiments support the hypothesis, it may then be developed into a theory. an experiment is not considered valid unless it can be successfully reproduced. if a theory is replicated by experiment over enough time and by several different people, and proven to be true, then the theory becomes a law of science, until disproven by another theory. extra sensory perception; e.s.p: a term coined by dr. j. b. rhine, generally used to indicate a variety of different phenomena. the gain of awareness without using the physical senses. denning and phillips state, the pure esp, such as the gain of awareness directly form the subject matter, not taking it by telepathy form one mind to another. generally speaking, we view telepathy as one form of esp. esp

ionic: short for psionic or psi-phenomena, or psychic phenomena, it embraces all forms of paranormal manifestation believed to be caused by the action of the mind via the brain. psyche: greek for "soul" the non-material part of a psycho-physical being. psychic: 1) from the greek "psyche" meaning "the soul" and implies the mind or mental process. 2) the psionic (q.v) ability to perceive with extra sensory perception (esp (q.v. 3) a person who has developed their specific discipline of extra sensory perception above the ability of a sensitive (q.v) and can count on their perceptions eighty-five (85) percent of the time or greater. psychokinesis: 1) from the greek "psycho" from "psyche" meaning "the soul" and implies the mind or mental process, and "kinesis" meaning "to move or to change" imp

just as the kerux (q.v) is the watcher within. in the society of the astral star, a junior officer of a stellar temple [s.t. a knighted member of the order, who holds the rank of sergeant (at arms) within a working lodge of the society. sensitive: 1) from the old french from the middle latin "sentire" meaning "to feel" 2) a lesser psychic (q.v) who has developed their specific discipline of extra sensory perception to an accuracy level between the positive hazard (q.v) level of twenty (20) percent and eighty-four (84) percent of accuracy and reliability. sephirah: hebrew for "sphere" pronounced "seh-fear-ah" it is a sphere or area or emanation on the tree of life (q.v. sephirohth: pronounced "seh-fear-oht" the plural of sephirah (q.v. serpent: in alchemy (q.v, the result of heating a subst

eel at a distance" and implies an ability to perceive via some other means what another person is feeling, thinking, or doing from a distance. 2) a term invented by noted parapsychologist f.h.w. myers to mean the communication of impressions of any kind from one mind to another, independently of the recognized channels of sense. the original term that was later to be replaced with the term, extra sensory perception, or esp (q.v) 3) in modern uses the term telepathy refers to the psionic discipline known as "thought transference" called mind speech or mind reading for short. temurah: a system of the literal kabalah (q.v) which transposes letters of the hebrew alphabet, especially words of the old testament. the new words thus formed are said to be important. tephillin: small boxes containin

DION FORTUNE MYSTICAL QABALA

of mars, its opposite number, the sephirah geburah, should sweep out of existence. 11. the two pillars, then, represent the positive- negative forces in nature, the active and passive, the destructive and constructive, concreting form and free-moving force. 12. the sephiroth on the middle pillar may be taken as representing levels of consciousness and the planes on which they operate. malkuth is sensory consciousness; mystical qabala page 39 yesod is astral psychism; tiphareth is illuminated consciousness, the highest aspect of the personality with which the individuality has coalesced; this is the condition which really constitutes initiation; it is the consciousness of the higher self brought through into the personality. it is a gleam of higher consciousness coming from behind the veil

ther, the crown, the root of all being. consciousness, theri, reaches from the spiritual essence of kether, through the realisation of daath, which carries it across the abyss, into the translated consciousness of tiphareth, whither it is brought by the sacrifice of the christ which rends the veil paroketh; then on into the psychic consciousness of yesod, the sphere of the moon, and thence to the sensory brain consciousness of malkuth. 14. thus does consciousness descend in the course of involution, which is the term applied to that phase of evolution which leads down from the first manifest through the subtle planes of existence to dense matter; the esotericist should, strictly speaking, only use the term evolution when describing [page 58] the ascent frorn matter back to spirit, for then

have already seen, the central pillar is concerned with the modes of consciousness; and human consciousness, rising from yesod by the path of the arrow, receives i umination in tiphareth; therefore all the givers of illumination in the pantheons are assigned to tiphareth. 23. illumination consists in the introduction of the mind to a higher mode of consciousness than that which is built up out of sensory experience. in illumination the mind changes gear, as it were. unless, however) the new mode of consciousness is connected up with the old and translated into terms of finite thought, it remains as a flash of light so brilliant that it blinds. we do not see by means of the ray of light that shines upon us, but by means of the amount of that ray which is reflected from objects of our own di

f. it is the prime characteristic of this higher mode of mentation that it consists neither in voices nor visions, but is pure consciousness; it is an intensification of awareness, and from this quickening of the mind comes a peculiar power of insight and penetration which is of the nature of hyper-developed intuition. the higher consciousness is never psychic, but always intuitive, containing no sensory imagery. it is this absence of sensory imagery which tells the experienced initiate that he is on the level of the higher consciousness. 34. the ancients recognised this, and they differentiated between the mantic methods which induced the chthonic, or underworld contacts, and the divine inebriation of the mysteries. the mienads rushing in the train of dionysos were of an entirely differen

in and nervous system. but although it cannot be, and is not meant to be, prolonged, by means of it we swing over the dead centre of consciousness and awake to a higher life. 39. the technique of the tree gives accurate definition to these spiritual experiences, and those who are trained in that technique do not mistake the stirring of their own higher consciousness for the voice of god. from the sensory consciousness of malkuth, through the astral psychism of yesod, to the formless intuitions and quickened consciousness of tiphareth they rise and descend smoothly and skilfully; never confusing the planes or suffering them to leak one into another, but bringing them all into focus in a centralised consciousness. iii 40. tiphareth is called by the qabalists shemesh, or the sphere of the sun

DION FORTUNE PSYCHIC SELF DEFENSE

ours, the sanguine, the bilious, the limphatic and the choleric. it has been abundantly demonstrated by physiologists that emotional states affect the chemical composition of the blood. it is gradually being realised that these changes are brought about through the mediation of the ductless glands, which may be called the emotional brain, just as the grey matter within the skull may be called the sensory-motor brain. it follows, therefore, that if through some interference with their functioning the glands produce a blood-composition corresponding to that produced by them when a particular emotional state is giving its special stimulus, the individual will experience the physical sensations associated with the corresponding emotional state. his mind will proceed to adjust itself to these c

DONALDTYSON CHAKRAS

naled by a tickling and pricking in the exact center of the top of the skull. this area of sensation is so small, it may easily be covered by the tip of the index finger. in my own experience, i have often felt a coolness in the right hemisphere of my brain, a feeling as though cool water were being poured over the actual tissues of the brain itself. the opening of the sahasrara is indicated in a sensory way by a delicious, sustained and very even flow of bliss or ecstasy that, for me, usually lasts only for several minutes. there are other minor physiological effects that accompany the arousal of kundalini and the opening or piercing of the chakras. these include feelings of coolness or heat over large areas of the body, localized pricking sensations that often occur in the fingers and to

DONALDTYSON GHOSTS

casions, as though performing a play, or in a trance state, or as though they were themselves projections of a cinema image. you may ask how a projected astral image can touch you? the answer is a bit difficult to grasp at first consideration, because it challenges your normal concept of reality. you need to realize that what you see in the world around you is being created by your brain from raw sensory data. your world exists inside your head, even though it appears to exist outside your body. because your world is really a mental construction, it is possible for an astral being to appear completely solid and real to your perceptions. when this happens, you may find yourself unable to differentiate between a physical object and an astral object, or a physical person and a ghost. usually

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ave a new direction to the whole of psychical research as director of the parapsychology laboratory at duke university, north carolina. whereas psychical research was largely concerned with the phenomena associated with spiritualist mediums, rhine and his associates moved research from the seance-room into the laboratory and, under systematic control conditions, began testing the unknown or extra-sensory faculties (esp for short) of ordinary individuals. the new term, parapsychology, with its experimental methodology has now largely superseded the earlier approach of psychical research. organizations also founded in the united states to pursue parapsychological research include the psychical research foundation and the parapsychology foundation in new york, linked with the work and paranor

those in the field, to bridge the gap between academic parapsychology and the experimental esp participation among laymen, and to stimulate interest in scientific research and encourage public involvement in future research. the foundation offered a complete course in parapsychology, including basic theories, principles, and histories of phenomena involving telepathy, clairvoyance, hypnosis, and sensory awareness, and psychometry, psychokinesis, and the human aura. it maintained a consultation and advisory service and awards a certificate after completion of the prescribed course of study in the advancement of psychic research and human understanding. last known address: po box 5395, 15446 sherman way, sherman oaks, ca 91413. american psychical institute and laboratory a short-lived parap

th. animals, such as dogs and cats, that are capable of love and loyalty live with the spirits in their plane. said andrew lang, knowing cases in which phantasms of dogs have been seen and heard collectively by several persons simultaneously, i tend to agree with the tribes of north-west central queensland that dogs, like men, have khoi.have spirits. in various countries of the world, the special sensory abilities of animals have been used in war and defense situations. robert lubow, professor of psychology at tel aviv university, israel, revealed various extraordinary developments in the use of animals in his book the war animals (1977. the russians trained porpoises and dolphins to recognize different kinds of metal plates in warships in order to lay mines beside enemy ships, rather like

the claimed haunting built up. theoretical models for apparitional experience remain somewhat speculative since early investigators like frank podmore claimed that apparitions resulted from a telepathic impression conveyed from the mind of one living person to that of another. more recently, british psychical researcher g. n. m. tyrrell, in his monumental survey of apparitions, suggested that the sensory apparatus (like the optic nerve) of the percipient is telepathically affected by other minds. however, from the variety of evidence and discussion, as well as the wide range of types of apparitions, it seems reasonable to believe that we are not dealing with a single phenomenon, and it would be unrealistic to claim one universal explanation that covers the diverse facts and claims. sources

loped in a sensitive and highly excited nerve-atmosphere, which. heralds the attack; or. eventuates in clairvoyance and trance. though subsensible, observation and experiment seem alike to indicate that the nerve-aura is material.an imponderable nervous ether, possibly related to the odyle. it is thus at once a force and a medium, susceptible of control by the will of the operator, and capable of sensory impression: an atmosphere to take shape of his command, and to dissolve the moment volition ceases, or, when the habit of the medium s will has become fixed in that direction, to come and pass in visible apparitions, without conscious objective impulse on his part. as the excerpt shows, fairfield attempted to explain in terms of nerve-aura the supernormal manifestations of mediums. to be a

nomer, as the acts, or inhibitions, are only automatic from the viewpoint of personal consciousness and they may offer the characteristic features of voluntary acts on the part of another consciousness. f. w. h. myers divided the phenomena of automatism into two principal classes: motor-automatism (the movement of the limbs, head, or tongue by an inner motor impulse beyond the conscious will) and sensory automatism (externalization of perceptions in inner vision and audition. the first he called active, the second passive automatism, stressing, however, that the impulse from which it originates may be much the same in that one case as in the other. this place of origin is either the subconscious self or a discarnate intelligence. myers suggested that the excitation of the motor or sensory

motor or sensory centers may take place either through the subconscious (subliminal) mind, or the communicating intelligence may find some direct way, for which he proposed the name telergic. encyclopedia of occultism& parapsychology. 5th ed. automatism 131 the phenomena of automatism are often accompanied by organic disturbances, or changes in vasomotor, circulatory, and respiratory systems. the sensory impressions are sometimes accompanied by a feeling of malaise, which is noticeable even in such simple cases as telepathy. in the phenomena of dowsing, the disturbance is much keener. incapacity for action is an almost rudimentary type of motor-automatism. it may result from a simple subconscious perception or it may be induced by an outside agency to save the subject from grave peril, e.g

tomatic drawing and painting. 5. automatic writing. 6. automatic speech. 7. telekinetic movements. j. maxwell suggested in his metapsychical phenomena (1905) the following classification: 1. simple muscular automatism: typtology, alphabetic systems. 2. graphic muscular automatism: automatic writing, drawing, and painting. 3. phonetic automatism: trance speaking. 4. mixed automatism: incarnations. sensory automatism embraces the phenomena of clairvoyance, clairaudience, and crystal gazing. therefore, according to myers s scheme, the bulk of the phenomena of psychical research would range under the heading: automatism. autoscope term used by sir william barrett in his work on the threshold of the unseen (1917) to denote any mechanical means whereby communication from the unknown may reach us

oology, biochemistry, and the university of iowa (ph.d, physiology. in 1962 he began teaching at utica college of syracuse university. he moved on to northern arizona university in 1971. cahn gave special attention to parapsychology in relation to problems of psychophysiology. he collaborated in experiments with dr. joseph rush on subjects under mescaline narcosis and in experiments investigating sensory deprivation in relation to mental imagery. he reported on preliminary investigations of the boulder (colorado) psychical research group at the first conference of the parapsychological association in 1958 and presented a paper entitled image subsception as a method of eliciting psi at the fifth conference of the parapsychological association in 1962. in later years, cahn concerned himself

e been referred to as mediums. most spiritualists have been satisfied that the human organism of a talented medium is the best mechanism for communication with spirits. the clarity and reliability of communication are usually considered dependent upon whether unseen operators can make use of the medium s sensitivity when his or her will and consciousness are passive. this function has been termed sensory automatism by psychical researchers. sometimes communication is assisted by a mechanical indicator such as a planchette or ouija board. throughout the twentieth century mechanical devices to effect communication without using the human organism, such as the ashkir-jobson trianion, have been invented. such devices, of course, involve the presence of human observers, who, it might be suppose

crude and laborious, but popular form of communication during the nineteenth century. the ouija board and other alphabetical arrangements represent a simplification of the process. raps are more effective, and they eliminate the medium s subconscious to a greater degree, but they are rarer. the planchette approaches automatic writing, and trance speaking is motor automatism at its most effective. sensory automatism sensory automatism may involve some degree of mediumistic consciousness and is witnessed in the delivery of messages by clairvoyance, clairaudience, and telepathy, or in the perception of symbolic visions. the clairvoyant messages may be presented pictorially to the medium s mind, externalized in a crystal ball or other shining surface, or heard in seashells or by inner audition

essage-bearing symbolic visions are recorded by ernest bozzano in the annals of psychical science (volume 6, 1907. in one instance, a mother saw a little bird flying in a deserted plain a little bird whose wings suddenly fell off. soon after the vision her son died. independent physical signals in a third and further-developed stage of communication, spiritualists have claimed that both motor and sensory automatism are dispensed with and messages occur in apparent independence through the operation of a mysterious psychic force. observers have seen tables move without being touched and heard percussive sounds that could not be traced to the medium s organism. sir william crookes recorded the following observations with the famous medium d. d. home: one of the most amazing things i have see

practice rigorous seclusion, fasting, celibacy, vigils, mortification, continual prayer and meditation, and yogalike practices involving breath control. this tradition appeared to have changed very little since the movement of the desert christian fathers from egypt and syria into ethiopia in the third through the fifth centuries c.e. the study concluded that many of the practices involve either sensory deprivation or sensory overload, attention to physical sensation, self-induced pain, and automotor manipulations such as closed eyes and eye-rolling. appetitive drives were altered through fasting, dietary restrictions, sexual continence, and sleep deprivation. researchers observed the ascetics using breath and posture control, dancing (similar to that of whirling dervishes, and other kind

ntonio, texas (b.a, 1956. he is a member of the american association for advancement of science, the parapsychological association, and the speleological society. he founded and was the first president of the austin (texas) parapsychology society. in collaboration with christianne vasse, he developed a new test for psychokinesis using colored cubes. sources: cox, william s. an experiment in extra-sensory perception. journal of experimental psychology 19 (1936: 429.37. craddock, frederick g. foster (ca. 1920) british materialization medium with a colorful career, several times exposed in imposture. as early as 1879, in manchester, the materialized spirit rosetta was grabbed and the light revealed the medium in his shirt and one stocking. craddock recovered from this incident and went on to

d by the cross-correspondence evidence, eric j. dingwall, for one, scoffed at the evidence presented since researchers not connected with the project were not allowed to examine the original documents. sources: dingwall, e. j. the need for responsibility in parapsychology. in a skeptic s handbook of parapsychology, edited by paul kurtz. buffalo, n.y: prometheus books, 1985. douglas, alfred. extra sensory powers: a century of psychical research. woodstock, n.y: overlook press, 1977. hall, elizabeth. possible impossibilities: a look at parapsychology. boston: houghton mifflin, 1977. haynes, renee. the society for psychical research, 1882.1982: a history. london: macdonald, 1982. heywood, rosalind. beyond the reach of sense: an inquiry into extra-sensory perception. new york: e. p. dutton, 19

rsity medical school in 1963 as director of the sleep laboratory. dement and his colleagues found that sleep was essential for physical and psychological health and that deprivation tended to make individuals irritable or subject to memory loss. with his colleagues he investigated the phenomenon of the connection between a sleeper s rapid eye movements and the imagery of dreams. although external sensory stimuli could influence dream imagery, dement concluded that the themes of dreams arose primarily from the sleeper s mental or emotional processes. sources: dement, william c. and christopher vaughan. the promise of sleep. new york: dell books, 2000. dement, william c. some must watch while some must sleep. stanford, calif: stanford alumni association, 1972. demonius a stone so called from

ce of 20 to 24 inches from the medium. it had the appearance of the medium, became more or less luminous, and was united with the medium s body by a little cord at the navel, the bregma, or the epigastrium. the phantom could see through opaque bodies in the distance and its objectivity was demonstrated by the increasing brilliance of a calcium sulphide screen when it was asked to approach it. the sensory organs of the medium were seated in the phantom. when approached it produced a sensation of cold, was humid to the touch, and made the fingers luminous in the dark. the experiments of dr. duncan mcdougall of haverhill, massachusetts, in weighing dying patients appeared to furnish some confirmation. he found that at the moment of death the beam of his scale would suddenly go up. out of six

life (in all of the traditional world religions) a maturity of physical, mental, and emotional life is attained. it may be the case, as many native peoples suggest, that some drugs assist that process. however, a chemical experience that emphasizes spirituality-upon-demand quickly ceases to expand consciousness and merely reproduces the initial heightened feelings as the by-product of its intense sensory and emotional stimuli. a remnant of the psychedelic culture remains in such groups as the neo-american church and the peyote church of god, and in the continued popularity of the writings of carlos castaneda (even though his original writings have been demonstrated to have been fraudulently produced) sources: baudelaire, charles. artificial paradise: on hashish& wine as means of expanding

ources: green, celia e. out-of-the-body experiences. proceedings of the institute of psychophysical research, vol. 2. london, 1968. ecstasy described by parapsychologist f. w. h. myers as a change in the centre of perception from the material into the spiritual world, ecstasy is a state of rapture in which insights and visions of the invisible world unfold. it is characterized by an exaltation of sensory faculties. it is common to all religions and is one of the most-attested psychic experiences in both civilized and primitive countries. the waldenses, italian protestants of the twelfth century, sustained persecution from roman catholic forces with the superhuman strength and energy that came to them in ecstastic states. they routed french and savoyard troops that were fifty times more num

there is a significant difference between a force that might cause deviation in a delicately suspended needle and the energy required to move solid objects at a distance as in pychokinesis, or to cause stress and deformation in metals as in metal bending. it is not clear whether one force in different modalities or different forces are involved. exteriorization of sensitivity term used to denote sensory power of the medium operating outside the periphery of the body. the term was used by eugene rochas as the title of his book on the subject in 1896, but it was paul joire who called broad attention to the phenomenon in his treatise on hypnology, precis theorique and pratique de neuro-hypnologie (1892. the phenomenon was on the confines of hypnotic and psychical phenomena. approaching his h

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

the holy kabbalah. london: williams& norgate, 1929. reprint, new hyde park, n.y: university books, 1960. walker, d. p. spiritual and demonic magic: from ficino to camperella. south bend, ind: university of notre dame press, 1975. meditation a traditional spiritual exercise in both eastern and western mystical systems, usually involving a static sitting position, a blocking of the mind from normal sensory stimuli, and a con- encyclopedia of occultism& parapsychology. 5th ed. meditation 1009 centration upon divine thoughts or mystical centers in the human body. in christian and some eastern traditions, meditation was often enhanced by asceticism.prolonged fasts and other physical mortification practiced in order to assert the supremacy of the soul over all physical and sensory demands. certa

xwell, metapsychical phenomena, 1905. exteriorization of motricity was postulated in the case of eusapia palladino by enrico morselli, theodor flournoy, gustav geley, and hereward carrington. essentially the same theory was advanced earlier, in 1875, by francis gerry fairfield in ten years with spiritual mediums, suggesting a nerve aura that surrounds every organic structure, capable of receiving sensory impressions, acting as a force and assuming any desired shape. the nerve aura, however, suggests something different from ectoplasm. it suggests the presence of a third factor, a nervous force to which both the medium and the sitters contribute. during the levitation of a table in the margery seances on june 23, 1923, the sitters felt cold, tingling sensations in their forearms. dr. crando

the sitters contribute. during the levitation of a table in the margery seances on june 23, 1923, the sitters felt cold, tingling sensations in their forearms. dr. crandon at the same time observed faint, auroralike emanations from the region of margery s fingers. f. w. h. myers suggested, as a correlative to telepathic effect, a telergic action, by which he meant the excitation of the motor and sensory centers of the medium by an external mind. he said that in the case of possession the external intelligence may directly act upon the body and liberate unknown energies. this theory goes far, as the external mind appears to dwell in the spiritual world, although it is of frequent observation that the sitters thoughts exercise a certain influence upon the phenomena. m. barzini, journalist f

ty for psychical research, london, as early as 1917. he did graduate work at harvard university in the field as the richard hodgson fellow from 1922 to 1925, and also served as vice-president and president of the american society (1940.62. in 1937, rhine began publication of the journal of parapsychology, devoted to original publication of experimental results and other research findings in extra-sensory perception and psychokinesis. rhine s early work with eileen j. garrett, a notable psychic whom he tested in the early days at duke, bore fruit in 1951 when she established the parapsychology foundation, in new york city, to promote laboratory parapsychology and fund and sponsor research. from 1953 on, the foundation published a bimonthly newsletter, newsletter of the parapsychology founda

psychology laboratory (duke university) in 1927 j. b. rhine and his wife, louisa rhine, moved to college station, north carolina, where they had found the support of william mcdougall, chairman of the psychology department, in pursuing parapsychology. by the time mcdougall died in 1931 they were settled in and working on the experiments that would lead to j. b. rhine s early important work, extra-sensory perception (1934. the next year, with the cooperation of mcdougall s successor, a separate division of parapsychology was established in the psychology department and designated the parapsychology laboratory. rhine was placed in charge. for the next 30 years, the parapsychology laboratory was the primary scene of major experiments in parapsychology. among them were those of the well-known

e groups of people. character traits often change during the course of time. many apparently normal individuals sometimes present different personalities in public from those exhibited in private. the maintenance of a recognizable personality depends heavily on accumulated experiences and memories (the most obvious attribute of an individual personality) and the reassurance of a familiar body and sensory perception. if one grants the possibility of survival after death, the sudden removal of memories, sensory associations, and bodily presence must be a traumatic experience. the confusing or vague messages relating to identity received at many seances could be explained on this basis. even the triviality of many communications seems explicable, since the departed spirit might place great va

spirit. the possessing personality aims to establish communication with this world through the organism of the entranced medium, by writing or speech. the incipient stage of possession is personation, during which the medium s own personality is still in the body but is assuming the characteristics of someone departed. the next stage is partial possession, the excitation of the medium s motor or sensory centers by a discarnate agent either through the subconscious self or in some direct way. f. w. h. myers suggested the word telergic as a correlative to telepathic for such action. full possession postulates the vacation of the organism by the medium to allow the entrance of another spirit. alternating personalities offer the first suggestion of the possibility of possession. an arbitrary

ding to the indian teacher patanjali (ca. 200 b.c.e, the following stages are prescribed: yama and niyama (ethical restraints and moral observances, asanas (the physical positions of hatha yoga, pranayama (breathing exercises, pratyahara (sense withdrawal, dharana (concentration, and dhyana (meditation, culminating in various degrees of samadhi (superconsciousness. pratyahara involves withdrawing sensory perception from external objects to concentrate on single-minded contemplation as a preliminary phase of meditation. sources: inengar, b. k. s. light on yoga. new york: schocken books, 1966. majumdar, sachindra kumar. introduction to yoga principles and practices. secaucus, n.j: citadel press, 1976. prayer prayer is a name given to the primary means for humans to make contact with the divi

ry and biology. in august 1955, price started a controversy by publishing an article in science magazine (the periodical of the american association for the advancement of science. he dismissed parapsychologists (then attempting to gain admittance to the circles of the aaas) with the observation that their positive results were dependent on clerical and statistical errors and unintentional use of sensory clues and claimed that all extrachance results not so explicable are dependent on deliberate fraud or mildly abnormal mental conditions. this article was quoted by newspapers and journals. it suggested various fraudulent methods used to show such results as those claimed by parapsychologists like j. b. rhine and s. b. soal, and stated their claims were not acceptable as proof of extrasenso

notism, and the forms of so-called mesmeric trance, with its alleged insensibility to pain; clairvoyance, and other allied phenomena (hon. secretary of committee, dr. g. wyld) 3. a critical revision of reichenbach s researches with certain organisations called sensitive, and an inquiry whether such organisations possess any power of perception beyond a highly-exalted sensibility of the recognised sensory organs (hon. secretary of committee, walter h. coffin) 4. a careful investigation of any reports, resting on strong testimony, regarding apparitions at the moment of death, or otherwise, or regarding disturbances in houses reputed to be haunted (hon. secretary of committee, hensleigh wedgwood) 5. an inquiry into the various physical phenomena commonly called spiritualistic; with an attempt

merican psychical research was beginning, spearheaded by j. b. encyclopedia of occultism& parapsychology. 5th ed. psychical research 1249 rhine, whose experimental work at duke university was encouraged by mcdougall. this work involved using college students as subjects instead of mediums, with emphasis on statistical and scientific methods in evaluating experiments. rhine s initial report, extra-sensory perception, published by the boston society in 1934, described 85,724 card-guessing trials. rhine s work aroused a storm of controversy, and was attacked from every angle, most severely on methodological grounds. the sting of the controversy was removed in 1938 when the american psychological association (apa) upheld rhine s testing procedures and his statistical method (if not his results

lland, switzerland, germany, and italy) sources: carrington, hereward. the story of psychic science. london: rider, 1930. coover, j. e. experiments in psychical research at leland stanford junior university. palo alto, calif: stanford university, 1917. reprint, new york: arno press, 1975. crookes, william. researches in the phenomena of spiritualism. london: j. burns, 1874. douglas, alfred. extra-sensory powers: a century of psychical research. woodstock, n.y: overlook press, 1977. driesch, hans. psychical research: the science of the supernormal. london: g. bell, 1933. reprint, new york: arno press, 1975. edge, hoyt l, robert l. morris, john palmer, and joseph h. rush. foundations of parapsychology: exploring the boundaries of human capability. london: routledge& kegan paul, 1986. gauld

a. london: duckworth, 1905. podmore, frank. studies in psychical research. new york: g. p. putnam s sons, 1897. reprint, new york: arno press, 1975. price, harry. fifty years of psychical research: a critical study. london: longmans, green, 1939. reprint, new york: arno press, 1975. richet, charles. thirty years of psychical research. london: collins; new york: macmillan, 1923. rhine, j. b. extra-sensory perception. boston: boston society for psychical research, 1934. rev. ed. boston: branden, 1964. rhine, j. b, et al. extrasensory perception after sixty years. new york: holt, 1940. reprint, boston: branden, 1966. rhine, j. b, ed. progress in parapsychology. durham, n.c: parapsychology press, 1971. rhine, j. b, and robert briwer, eds. parapsychology today. new york: citadel, 1968. thouless

for psychical research, 1988. puharich, andrija, and harold e. puthoff. the iceland papers. 1979. puthoff, harold e, and russell targ. esp experiments with uri geller in j. d. morris, w. g. roll, and r. l. morris, eds. research in parapsychology 1973. metuchen, n.j: scarecrow press, 1974. pursuit encyclopedia of occultism& parapsychology. 5th ed. 1264. information transmission under conditions of sensory shielding. nature (october 1974. a perceptual channel for information transfer over kilometer distances: historical perspective and recent research. proceedings, institute of electrical and electronics engineers 64 (1975. pk experiments with uri geller and ingo swann. in j. d. morris, w. g. roll, and r. l. morris, eds. research in parapsychology 1973. metuchen, n.j: scarecrow press, 1974

with experiments in pk and esp. sources: pleasants, helene, ed. biographical dictionary of parapsychology. new york: helix press, 1964. pratt, j. g, with champe ransom. exploratory observations of the movement of static objects without the apparent use of known physical energies by nina s. kulagina. proceedings of the parapsychological association 8 (1971. extrasensory perception or extraordinary sensory perception? journal of american society for psychical research 66 (1972. ransom, champe. recent criticisms of parapsychology: a review. journal of american society for psychical research 65 (1971. rao, bangalore suryanarain (1856.1937) indian astrologer, born in srikakulam, india, on february 12, 1856. rao graduated from central college in bangalore and practiced law at bellary, india, for

he was born gertrude raffel on july 15, 1912, in long branch, new jersey. she studied at smith college, northampton, massachusetts (b.a. magna cum laude, 1932, clark university, worcester, massachusetts (m.a, 1933, and radcliffe college/harvard university, cambridge, massachusetts (ph.d, 1935. she first encountered parapsychology by reading a just-published copy of j. b. rhine s first book, extra-sensory perception, in 1934. before she completed her ph.d. she took a course in psychical research with gardner murphy. after graduation she taught at monmouth college, long branch, new jersey (1935.37, was a research associate at harvard university (1942.44) and a research officer at the american society for psychical research (1945.46) before beginning her long tenure at the city college of new

scotland, the study of parapsychology has become a degree- bestowing science. noted writer and critic arthur koestler provided in his will the establishment of an endowed chair of parapsychology at a british university. his intention was to further objective scientific research into .the capacity attributed to some individuals to interact with their environment by means other than the recognised sensory and motor channels. following koestler s death in 1982, his trustees advertised the post and in 1984 awarded the chair to the university of edinburgh. today, the university of edinburgh s koestler parapsychology unit, a part of the department of psychology, offers a doctorate program in parapsychology and publishes the european journal of parapsychology. similarly, st. andrews university h

rom all walks of life, were selected on the basis of specific sensitive reactions. feelings of pleasant coolness or alternatively disagreeable feelings in relation to other people or to metals, as well as reactions to colors and foods. sources: reichenbach, karl von. der sensitive mensch und sein verhalten zum ode (the sensitive man and his relation to od. 2 vols. stuttgart and tubingen, 1854.55. sensory deprivation the process of psychic development generally entails learning to refocus attention from the outer world of sensory input and directing attention inward in some form. one popular form is meditation, in which the person consciously withdraws attention from sensory data. various attempts to readjust the environment to reduce sensory input have been made. lights can be dimmed, a qu

uter world of sensory input and directing attention inward in some form. one popular form is meditation, in which the person consciously withdraws attention from sensory data. various attempts to readjust the environment to reduce sensory input have been made. lights can be dimmed, a quiet location selected, a comfortable posture assumed, and breathing regulated. the heightened blocking of normal sensory input has been found to result in hallucinations and vivid fantasies. such a heightened blockage can be attained by placing a person in a sensory neutral environment. in the ganzfeld setting, the eyes and ears are covered, and a sensory neutral environment is created with blue light and white noise. an even more intense experience is provided by the isolation tank, in which an individual c

ntrolled temperature in a soundproof, lightproof chamber. while such experiments may be exhausting and affect mental process in an unstable individual, they can throw light on personality disorders and apparent paranormal experiences. an apparatus called the witches cradle, devised by robert e. l. masters and jean houston of the foundation for mind research, has been developed to study heightened sensory deprivation. sources: hooper, judith, and dick teresi. would a buddha wear a walkman? new york: simon& schuster, 1990. solomon, p, and others eds. sensory deprivation. cambridge, mass: harvard university, 1961. sensitive encyclopedia of occultism& parapsychology. 5th ed. 1386 zubeck, john p, ed. sensory deprivation: fifteen years of research. appleton-century-crofts, 1969. sepharial pseudo

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

more psychically attuned to these messages and re c e i ve them clearly. lilly holds that whales and dolphins quite naturally go in the direction we call spiritual, in that they get into meditative states quite simply and easi l y. dolphins have a highly developed consciousness, and a powe rful connection to higher re a l i t i e s (lilly, 1972. beginning in the 1950s, lilly had experimented with sensory deprivation. he would place himself in a tank of water in a totally dark, silent room. in due course he would undergo vivid hallucinations. to him these hallucinations became more real than reality. he came to believe that through them he entered other dimensions of existence and grew aware that this dimension and others harbor innumerable varieties of intelligent entities. e 91 further re

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

ur worlds. the hologram as formless on-off bits in the computer s memory would correspond to the creation in the vibrational world of b riyah. the 3-d hologram as a manifest assemblage of subtle% e2 2 e" 2' 8: h f e 2 40 sound and form patterns would correspond to the creation in the world of yetzirah. finally, the registration and interpretation of those patterns as substantial through the human sensory organs would correspond to the world of asiyah. what role do the humans play in this configuration? they would correspond to the immense i-ness of small face manifesting and experiencing the manifold attributes of its own divine personality within the empty dream space of vast face. the humans create the physical environment of the holodeck. they create the computer, which is an extension

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

llingness to be partofa hierarchical society devoted to occult pursuits on the part of clergymen without a masonic background. besides communication with the departed there were other aspectsofspiritualism which were well known and enthusiasti255 cally supported not only by spiritualists at large but also within the confinesofthe s.r.i.a. clairvoyance (the ability to 'see' distant events by extra-sensory means) had been frequently demons255 trated in the1840sby proponents of mesmerism who claimed to obtain starding results from subjects placed in a trance. another, and far older, method ofinducing clairvoyantvision was by means of gazing into a mirror or a crystal ball, bothofwhich were employed by frederick hockley, the rosicrucian seer. hockley's researches into crystal vision began in18

GILBERT THE MAGICAL MASON

ted by experiment and observation, the more deep the sleep has appeared to be, the less often has the sleeper been, on his awakening, conscious of having dreamed; and the more restless the sleep has seemed to the observer the more unusual it has been to find the awakened sleeper able to narrate what he has dreamed. the observations of medical men have proved that the deeper the sleep the less are sensory impressions noticed by the sleeper, while in restless sleep a sleeper will be seen to be affected by noises, scents as of smoke, and impressions of touch. in addition to these facts it has been found true by experiment that dreams may be apparently started, and may certainly be guided in certain directions by intentional interferences with the sleeper; this has been shown by subsequently a

nd flatus in the stomach and bowels; again dreams will be found to be associated with fulness of the bladder, others with nose bleeding and with earache; the recent occurrence of giddiness from a sea passage is often reproduced in dreams in the night following. in addition to these causes of dreams we must recognise that a great proportion of all dreams are due not to impressions derived from the sensory or motor nervesbutfrom our thoughts, ideas, fancies, beliefs, memories, hopes and fears. these human functions are related by modern physiologists to the grey matter of the convolutions of the cerebrum, while the idealist, the spiritualist, and the theosophist allege that these faculties are duetothe presence of a human and spiritual soul184themagical masonas a separate, invisible, immater

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

ng intelligence, communication structure, science, religion and religious metaphor (fig 5) gnostic theurgy page 31 level. directing. communication science. religious intelligence. structure. metaphor. atomic. atomic. electron. physics. buddhism nucleus white light cellular. dna. rna. biology. hinduism reincarnation. somatic autonomic organs of the body.physiology. tantra. nerve plexes. kundalini. sensory. brain. sense organs. neurology. zen, sufism enlightenment mental-social. mind imprint. social behaviour. psychology. protestantism christ, messiah emotional. endocrines. emotional behaviour.psychiatry. fundamentalism the devil. void. body as flesh. body as flesh. anaesthesiology death cults void. fig 5 gnostic theurgy page 32 the hologram of matter now that you have some understanding of

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

rment is due to physiological causes, these should be remedied first, but thereafter the subconscious should be reached and enlisted in the work of curing the mind. this calls for psychic processes applied by those well experienced and knowing all the laws. a hallucination, then, is an imaging experience having the characteristics of a sense perception (visual, auditory, tactile, etc. but without sensory stimulation. it can be contrasted with visualization in that the lucid visualizer knows that he is mentally creating, while the hallucinator believes he is receiving external stimuli which are not actually present. a hallucination is termed veridical if it corresponds to an event or circumstance unknown to the percipient. harmonium.a state of harmony. the metaphysical meaning when applied

HELENA BLAVATSKY THE KEY TO THEOSOPHY

difference? memory, remember, is a generic name. q. yet, all these are only synonyms. a. indeed, they are not-not in philosophy, at all events. memory is simply an innate power in thinking beings, and even in animals, of reproducing past impressions by an association of ideas principally suggested by objective page 59 the key to theosophy- hp blavatsky.txt things or by some action on our external sensory organs. memory is a faculty depending entirely on the more or less healthy and normal functioning of our physical brain; and remembrance and recollection are the attributes and handmaidens of that memory. but reminiscence is an entirely different thing. reminiscence is defined by the modern psychologist as something intermediate between remembrance and recollection, or "a conscious process

scence is defined by the modern psychologist as something intermediate between remembrance and recollection, or "a conscious process of recalling past occurrences, but without that full and varied reference to particular things which characterizes recollection" locke, speaking of recollection and remembrance, says: when an idea again recurs without the operation of the like object on the external sensory, it is remembrance; if it be sought after by the mind, and with pain and endeavor found and brought again into view, it is recollection. but even locke leaves reminiscence without any clear definition, because it is no faculty or attribute of our physical memory, but an intuitional perception apart from and outside our physical brain; a perception which, covering as it does (being called i

HINE PHIL ASPECTS OF EVOCATION

miting (eating and excreting- to flood awareness with specific images, to bring forth (evoke) the demon, giving it form .flesh. and eventually a name or a 9 sigil. the scrambled personality tapes were to act as auditory sigils- storms of emotion whipped up by intensive remembering (replaying) sets of memories. letting loose the hyenas of cynicism on a cherished ideal or goal. the means of gnosis: sensory overload, hyperventilation, old favourites such as hunger, thirst, exhaustion. 120 hours without sleep produces a fine paranoic .edge. to consciousness. cohering the images that welled up from within- using fingerpainting, moulding clay mixed with body fluids and excreta, sculpture using broken glass; and the more usual methods; sigils, auto-writing, taking a line for a walk. by these mean

propriate intent to form the basis of your servitor, then the statement can be rendered into a sigil, or glyph. 3. what symbols are appropriate to the servitor.s task? there is a wealth of magical& mythic symbols which you can draw upon when creating a servitor, which can be used to represent different qualities, abilities and attributes. there is also the symbolism of colour, smell, sound& other sensory media to draw upon. in order to refine the .program. which forms the basis for your servitor further, you could embellish the sigil by adding other symbols. 4. is there a time factor to consider? here, you should consider the duration of the servitor.s operation. in other words, do you want the servitor to be .working. continuously, or only at specific periods? here, you may wish to take i

HINE P OVEN READY CHAOS

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

ted. in addition to the above, you can also use other media such as smell, taste, colours, body language, and hand gestures. 33 oven-ready chaos 4.intense gnosis/indifferent vacuity sigils can be projected into the mutliverse via an act of gnosis- usually, but not necessarily, within some kind of ritual/magical context. popular routes to gnosis include: spinning, chanting, dancing, visualisation, sensory overload or sensory deprivation, and sexual arousal. the other altered state is that of indifferent vacuity- a sort of not-particularlybothered state. an example of sigilisation by this route is to doodle sigils whilst listening to a talk which is boring, but you have to take notes on. 5.fire this is simply the projection of the sigil into the void or multiverse at the peak of gnosis/vacui

omiting (eating and excreting- to flood awareness with specific images, to bring forth (evoke) the demon, giving it form, flesh, and eventually a name or a sigil. the scrambled personality tapes were to act as auditory sigils- storms of emotions whipped up by intensive remembering (replaying) sets of memories. letting the hyenas of cynicism loose on a cherished idela or goal. the means of gnosis: sensory overload, hyperventilation, old favourites such as hunger, thirst, exhaustion. 120 hours without sleep produces a fine paranoic edge to consciousness. cohering the images: using fingerpainting, moulding clay mixed with body fluids and excreta, sculpture using broken glass; and the more usual methods- sigils, auto-writing, taking a line for a walk. these are the means by which the forgotten

he exclusion of as many others as possible. thus any technique which focuses awareness towards one-pointedness, such as mantrayoga, breath control, chanting, spinning or dancing, serves to direct awareness towards a chosen focal point. this has a particular effect on a region of the brain stem known as the reticular formation. the reticular formation is a kind of censorship system- deciding which sensory input will be passed on to the higher centres. for example, it is the action of the reticular formation that allows a sleeping person to not be awakened by familiar noises, but will allow a new noise to wake them up. as it is the reticular formation which modulates the perceptual experience of the cerebral cortex, then a single, unchanging input serves to dampen the activity of the reticul

r set apart in some way. many cannot, it seems, sort out what is meaningful stimuli in their environment, and report feelings of being overwhelmed by what is happening around them. there is a wide range of speculative theories regarding the causes of schizophrenia, ranging from a purely genetic to a purely environmentalist perspective. from the neurological perspective, a form of therapy known as sensory integration has led to some interesting speculation about the nature of trancedental experience. research in the last decade has indicated that some of the problems that 62 phil hine schizophrenics experience, relate to the process of information selection: sorting out which input is important. this is due to the abnormal functioning of a region of the brain stem known as the vestibular nu

HP LOVECRAFT A DARK LORE

ry era and life-form such thoughts, arts, and processes as might suit its own nature and situation. knowledge of the past, secured through a kind of mind-casting outside the recognized senses, was harder to glean than knowledge of the future. in the latter case the course was easier and more material. with suitable mechanical aid a mind would project itself forward in time, feeling its dim, extra-sensory way till it approached the desired period. then, after preliminary trials, it would seize on the best discoverable representative of the highest of that period's life-forms. it would enter the organism's brain and set up therein its own vibrations, while the displaced mind would strike back to the period of the displacer, remaining in the latter's body till a reverse process was set up. th

e three vital faculties of sight, hearing, and speech. for the winged fungus-beings to carry the brain-cylinders intact through space was an easy matter. then, on every planet covered by their civilisation, they would find plenty of adjustable faculty-instruments capable of being connected with the encased brains; so that after a little fitting these travelling intelligences could be given a full sensory and articulate life- albeit a bodiless and mechanical one- at each stage of their journeying through and beyond the space-time continuum. it was as simple as carrying a phonograph record about and playing it wherever a phonograph of corresponding make exists. of its success there could be no question. akeley was not afraid. had it not been brilliantly accomplished again and again? for the

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

were highly probable. the muscular system was almost prematurely developed. the nervous system was so complex and highly developed as to leave lake aghast. though excessively primitive and archaic in some respects, the thing had a set of ganglial centers and connectives arguing the very extremes of specialized development. its five-lobed brain was surprisingly advanced, and there were signs of a sensory equipment, served in part through the wiry cilia of the head, involving factors alien to any other terrestrial organism. probably it has more than five senses, so that its habits could not be predicted from any existing analogy. it must, lake thought, have been a creature of keen sensitiveness and delicately differentiated functions in its primal world- much like the ants and bees of today

conventions themselves served to symbolize and accentuate the real essence or vital differentiation of every object delineated. we felt, too, that besides these recognizable excellences there were others lurking beyond the reach of our perceptions. certain touches here and there gave vague hints of latent symbols and stimuli which another mental and emotional background, and a fuller or different sensory equipment, might have made of profound and poignant significance to us. the subject matter of the sculptures obviously came from the life of the vanished epoch of their creation, and contained a large proportion of evident history. it is this abnormal historic-mindedness of the primal race- a chance circumstance operating, through coincidence, miraculously in our favor- which made the carv

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

there is an unusual happening in my life, i try to explain it to myself in terms of psychic energy. somehow out in the air that separates, and yet connects, all human beings, like water links all fish to one another, something is able to travel between us. we don't know enough about the nature of energy and the power of the mind to refute this possibility, and the sometimes amazing cases of extra sensory perception that occur and which scientists have verified, speak volumes in favour of the strange phenomena. the thing that most persuades me to adopt this theory of the existence of another force beyond everyday experience is the feeling that comes over me when i am giving psychic impressions of complete strangers. all i know for sure is that when i talk with them i feel united with them

s detected. and he probably remained silent most of the time rather than admit to such an undesirable abnormality. but if one waits long enough, the rest of the world catches up. pumpkin yellow, passionate pink, azure blue and psychedelic green have now left the poets, the dreamers and the schizoids and have turned on the bourgeoisie. cavemen angels from way back in b.c, who had experienced extra sensory perception, now sigh in relief at their own vindication, and straighten their persimmon-tinted halos! it has only been in the last hundred years or so that the aware and hungry eye was given the chemical conditions needed to transform fantasy into reality. the dutch masters, with their monochromatic paintings, may not have been suffering from a lack of intellectual understanding, but rathe

e. they are the new pioneers. while it may be lonely out there in the lush wilderness, one thing is certain: the colours are vivid in the sparkling clean air, and there's got to be an unbeatable excitement attached to stalking dinosaurs. they used to laugh at people who spoke of ghosts in their houses, but today many universities have a department to investigate reports of the supernatural, extra sensory perception and other strange happenings that long have been spoken of but never satisfactorily explained. those who scoffed at the idea that man might fly were replaced by descendants who were certain man would never travel to outer space. and now, what's beyond that? witches employ a strange power that they think they have explained to themselves. they know witchcraft works, but how much

INITIATION INTO HERMETICS

f thoughts step i magic psychic training 1. introspection of self-knowledge 2. making of the (black& white) mirrors of the soul step i magic physical training 1. the material or carnal body 2. mystery of breathing 3. conscious reception of food 4. the magic of water step ii magic mental training 1. autosuggestion or the secret of subcosciousness 2. concentration exercises a. visual b. auditory c. sensory d. olfactory e. taste step ii magic psychic training 1. magic-astral balance with respect to the elements 2. transmutation or refinement of the soul a. by fight or control b. by auto-suggestion c. by transmutation step ii magic physical training 1. conscious pore breathing 2. conscious position of the body 3. body control in everyday life, at will step iii magic mental training 1. concentr

hen doing these exercises, it is most important to keep within the limits of auditory concentration, not allowing for pictorial imagination. should such an imagination emerge, banish it immediately. the chiming of the bell must never evoke the imagination of the bell itself. this exercise is completed as soon as you are able to keep this auditory imagination for 5 minutes. another exercise is the sensory concentration. try to produce the sensations of cold, warmth, gravity, lightness, hunger, thirst, and tiredness, and hold on to this feeling for at least 5 minutes without the slightest visual or auditory imagination. if you have acquired the faculty of concentration in such a degree as to be able to produce any sensation you like and hold it fast, you may pass on to the next exercise. now

wly and the other way around. anyone who is slow should make a point of working fast. it is entirely up to the scholar to control and force body and nerves by willpower. this is the end of the second step exercises. summary of exercises of step ii: i. magic mental training: 1. autosuggestion or the unveiled enigmas of the unconscious. 2. concentration exercises: a) visual (optical) b) auditory c) sensory d) olfactory e) taste exercises concerning the elimination of thoughts (negative state) are continued and deepened here. ii. magic psychic training: mago-astral balance with respect to the elements, transmutation or refinement of character: a) by fight or control b) by autosuggestion c) by transmutation or transforming into the opposite quality. iii. magic physical training: a) conscious p

meditation process. the color of the different elements may serve as a useful resort to imagination, as far as fire is red, the air is blue, water is greenish blue, and the earth yellow, gray or black. color vision or sensation is quite individual, but not absolutely necessary. anyone believing it to favor his work may make use of it in the beginning. what chiefly matters in our exercises is the sensory imagination. after a longer spell of exercises, everybody should be able, for example, to produce heat with the fire element in such a degree that it can be demonstrated with a thermometer as a fever heat. this preliminary exercise of element mastery needs to be given the utmost attention. the adept can produce manifold kinds of phenomena say by controlling the earth element, and it is lef

the time when we were engaged thoroughly with the introspection of the various good and bad qualities. according to the magic mirror we could establish then, which of the qualities corresponding to the element in question were predominant in our mind. how important introspection was indeed then is clearly shown by the fact that just this preponderance of the element concerned points to our astral sensory center. if the fire element had been predominant, the sensory element was the head, to put it correctly, the forehead; if it was the air element, it is the heart, in the case of prevalence of the water element, it is the solar plexus, and if it has been the earth element, the sensory center is in the hands or the thighs. having thus established our astral sensory area, let us pass to the p

his exercise, do not take up your routing posture, but lie down comfortably on a couch, or on the floor, the main condition is to lie rather flat, only the head remaining a little higher. to develop the astral clairfeeling, you need not utilize the water element directly, but only the magnetic attractive power of the water. before starting the exercise, put he fluid condenser on the predetermined sensory area. this exercise has to be performed with your eyes closed right from the beginning. now imagine that your entire body is swimming in the universal water element, as if you were in the center of the surface of an endless ocean. you feel nothing but water. be very attentive, for it is quite possible that you will fall asleep during this exercise in spite of all your carefulness; make up

eel nothing but water. be very attentive, for it is quite possible that you will fall asleep during this exercise in spite of all your carefulness; make up your mind not to fall asleep, for if this should become a habit, you would have great difficulty fighting against sleep while doing your exercises. in the previously mentioned imagination you transferred yourself with your consciousness to the sensory area; now imagine that the magnetic power of the water you have accumulated within yourself will enliven the finest particles of your sensation-field and produce the astral clairfeeling. you must be able to imagine the magnetic attractive power of the water so intensely that it becomes an incontestable reality. if by long meditation you have the firm conviction that you duly enough enliven

area; now imagine that the magnetic power of the water you have accumulated within yourself will enliven the finest particles of your sensation-field and produce the astral clairfeeling. you must be able to imagine the magnetic attractive power of the water so intensely that it becomes an incontestable reality. if by long meditation you have the firm conviction that you duly enough enlivened this sensory field, dissolve the water element within your body into the universal element again, take off the fluid condenser, and reduce the concentrated element to the universal element. now the exercise is at an end. in case you would like to use the sensation field practically at one time or another, the transfer of consciousness into this field will be sufficient to put this faculty into action i

up you normal position and concentrate on your spirit. while you are doing so, think that it is your spirit that is seeing, hearing and perceiving everything and, absolutely free from time and space, is able to move around as if still connected with the physical body. this operation has to be performed before every mental wandering. the deeper the penetration of your meditation, the stronger your sensory experience and the certainty that your spirit is unrestrained and able to step out of your body according to your will, all the better and quicker will be your progress and success in mental wandering. provided you have the sensation of inner liberty and self-determination, following this meditation, which will require only a few moments, then imagine yourself stepping out of your body jus

ISRAEL REGARDIE A PRACTICAL GUIDE TO GEOMANTIC DIVINATION

sed offset services ltd, liverpool and printed by wcatherby woolnough ltd, sanders road, wellingborough, northamptonshire introduction dedication this book was written for sangreal foundation (dallas, texas) at the suggestion of mr carr p. collins, jr. it is therefore with pleasure that i dedicate this work to carr p. collins, jr and his gracious wife yyvonne. in these days when the phrase 'extra-sensory perception' has become almost a by-word, our problem is not so much to discuss it, which is now relatively fruitless, but to develop it. it is really less a matter of development than of rendering explicit what is actually implicit. just as everyone is moved by the spark of life without in most cases being aware of the direct mechanisms involved, so every man and woman possesses some laten

as become almost a by-word, our problem is not so much to discuss it, which is now relatively fruitless, but to develop it. it is really less a matter of development than of rendering explicit what is actually implicit. just as everyone is moved by the spark of life without in most cases being aware of the direct mechanisms involved, so every man and woman possesses some latent capacity for extra-sensory perception. some more, some less. the major contribution of this book is not so much slanted in the direction of prediction of what is yet to come, but to facilitate the growth and expression of this inner psycho-spiritual ability. to this extent, any and all systems of divination may be considered useful. amongst the more commonly used methods are the tarot cards, astrology, palmistry, gr

JESSUP MK THE CASE FOR THE UFO

s just disappeared for keeps, with at least a dozen or two interested observers watching every move of their airship. why? and where to? will remain in a "stasis neutral" living with l-ms& being fed by them until they are of no use& no farther info can be gotten from the. l-ms use a mental probe, now, something like encalphograph. saves much time& sweat with subjects whose psi factoring& or extra-sensory perception is too low for telepathy' 120 fireballs and lights followers of flying saucers are well acquainted with the "foo fighters" reported so extensively during world war ii. because they are modern, and because their presence is so undeniably established and their activities so well catalogued, we shall do nothing with them other than this brief mention in the general category of ligh

K AMBER THE BASICS OF MAGICK

2. herbal 3. energy channeling iwht auras and chakras 4. color therapy the basics of magick get any book for free on: www.abika.com 3 5. other systems listed above i. divination 1. scrying 2. astrology 3. tarot 4. runesticks 5. lithomancy (casting the stones) 6. i ching 7. other systems 8. pendulum or radiesthesia j. astral travel k. thought forms; wraths, fetches, artificial elementals l. extra-sensory perception 1. clairsentience 2. clairvoyance 3. clairaudience 4. precognition 5. telepathy 6. telempathy 7. psychometry 8. telekinesis 9. teleportation m. sympathetic magic (poppets and such) n. runes o. mediumship, necromancy, and spirit guides p. philtres and poteins q. cleansing, purification, protection and blessing; esxorcism; ligature, binding r. power animals, totems and familiars;

it is *not* a radio wave, since it behaves somewhat differently. the psychic force is too weak to be measured directly (at least so far as we know. everyone has some psychic ability. there are numerous types of psychic phenomena. parapsychology separates them into two groups: esp and pk. the basics of magick get any book for free on: www.abika.com 5 examples of esp esp, the abreviation for extra sensory perception, means the reception of information through paranormal means (ie. not regular physical senses of sight, sound, touch, smell, or taste. in theory, this is accomplished by receiving psychic force from outside the body. here are some examples of esp: 1) clairvoyance, or remote viewing- the ability to sense or 'see (non-physically) distant objects, places, and people. individuals wh

subjectivity of experience* your awareness of the physical world and of your place within it is mostly based upon the physical senses (hearing, sight, smell, touch, taste. these five senses continually send information to the mind, and it is up to the mind to select and interpret them. if you could not do so, your senses would overwhelm you and be meaningless. selection and interpretation of your sensory inputs is essentially an automatic, mostly subconscious function of the mind. the program or map which the subconscious follows as its reference point is called a _model. the model is a subconscious mental photograph of how you believe the world looks (ie. worldview, mindset, egregore, or belief system. it was built up from an early age by your religious and cultural background through int

LAITMAN M BASIC CONCEPTS IN KABBALAH

nge of our limited senses. i n t r o d u c t i o n 15 unfortunately, we cannot recognize anything beyond what our senses can perceive and research. it is as though nothing exists but what we perceive. whatever does seem to exist, lives only in what we sense, and a creature with different senses would experience the same things in a totally different way. at the same time, we do not feel a lack of sensory organs, such as a sixth finger on our hands. just as it is impossible to explain the meaning of eyesight to one blind from birth, so, too, will we fail to discover the concealed forms of nature with the research methods we are applying today. according to kabbalah, there exists a spiritual world that is imperceptible to our sense organs. at its center is one tiny part our universe and our

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

ed. in fact, we must never test ourselves on the material. it is even better if we forget the contents altogether, so that the second reading will seem fresh and entirely unfamiliar. by forgetting the material, it implies that we have grasped the previous sensations and that they have now subsided, leaving a space to be filled by sensations we have yet to experience. the process of developing new sensory organs is constantly renewed and accumulated in the spiritual, unperceived sphere of our souls. the most important aspect of our reading is the way we feel about the material while reading it, not afterwards. once we experience these feelings, they become revealed within the heart and mind, and manifest themselves when- how to read the text- 13- ever they are needed in the continuous proce

, and if he generates all the circumstances that affect our lives, then there is nothing more logical than trying to maintain as close a contact with him as possible. however, if we tried hard and actually succeeded in doing so, we would feel as if we were suspended in air, without any support, since the creator is concealed from our perception. without seeing, feeling, hearing, or receiving some sensory input, we would be engaged in a one-way effort, screaming into empty space. then why did the creator make us in such a way that we cannot perceive him?moreover, why should he hide from us?why, even when we appeal to him, does he appear not to respond, preferring instead to affect us in a way that is hidden from us, concealed behind nature and our environment? if he desired to correct us, t

entives" that force us to progress towards our selfish desires. our awareness of things is only an ancillary mechanism that helps us properly understand what we feel. whenever we picture our lives, we should think of a gigantic classroom with the omniscient creator acting as a teacher and lavishing on us the knowledge we are prepared to receive. this progressively awakens in our newborn spiritual sensory organs the feeling of the creator. the creator has made a ladder for our ascension. it is a moving ladder. this ladder appeared in jacob s dream and was described by baal hasulam rabbi yehuda ashlag and his son, baruch ashlag. often, we turn our backs on the source of knowledge symbolized by this ladder, and only through great effort will we manage to turn around and start moving towards t

in us. for this reason, we refer to him as we would to someone who wants to please us. this pleasure is not derived from the light alone, but is produced in us by the effect of the light on our "organs of spiritual sensations" similarly, a piece of meat does not, in itself, contain the pleasure that one feels when one tastes it- 112- attaining the worlds beyond only by coming in contact with the sensory organs can an object produce in us related sensations of pleasure. any act, either spiritual or physical, consists of both a thought and an action that embodies the thought. the thought of the creator is to bestow pleasure on his creations. consequently, he awards us pleasure. this act is called "giving for the sake of giving" it is called a simple act because its purpose corresponds to it

d "soul" and "body" can only be seen and understood by those for whom kabbalah ceases to be a hidden teaching, and becomes revealed. yet, even they are unable to transmit their perceived views of creation to anyone else, having no right to pass on this information, with one exception: during one s gradual spiritual ascent, one learns the truth of creation: there is nothing except the creator! the sensory organs we were created with are able to perceive only a small part of the entire creation, known as- 202 "our world" all the mechanisms we have invented widen the range of our sensory organs. we are unable to imagine which sensory organs we lack because we do not feel any deprivation from their absence. this can be compared with not feeling the need for a sixth finger on one s hand. since

g to x-ray vision, neither can we fathom the true picture of creation through our limited senses. no amount of imagination can compensate for our lack of ability to perceive, since even our fantasies are built on past experiences. despite all this, let us try to create a simple concept of the so-called "other world" which exists on the other side of our conception, the one beyond the range of our sensory organs. first, imagine that you are in a vacuum. before you stretches a road. along the road at certain intervals are markings from zero, where you stand now, to the end. these markings divide the road into three parts. we do not move along the road by the alternate advancement of our feet, but by alternate changes in desires. in the spiritual world, place, space or motion do not exist as

it is always an alternating advancement through all the feelings. after a feeling of something spiritual, a subconscious sensing of the existence of the creator, it is followed by a feeling of trust, which then brings about a feeling of joy. afterwards, this feeling begins to fade away, indicating that we rose to another step of spiritual ascension, which we cannot perceive because of our lack of sensory organs with which we could fully experience it. since we have not yet achieved the next level through suffering, toil and work (have merging with the creator- 205- not built the appropriate vessels, the perception of the next level has not yet been born. the new sensory organs for the next stage (the desire for pleasure, and the feeling of suffering due to the lack of this pleasure) can be

or the next stage (the desire for pleasure, and the feeling of suffering due to the lack of this pleasure) can be developed in two ways: 1. the way of kabbalah: here, we begin to perceive the creator, then lose our connection. in its place appears suffering because we cannot feel pleasure. the suffering is necessary in order for us to eventually feel pleasure. in such a manner, then, are born new sensory organs to allow us to perceive the creator at each consecutive stage. as in our world, without a desire for a goal or object, we are not able to experience pleasure from it. the differences between people, and between man and animal, are determined by what they choose to bring them pleasure. therefore, spiritual advancement is not possible without first feeling a lack. we must suffer from

essel into which a new perception of the creator can be received. progress made through the way of kabbalah differs from the way of suffering, in that we are given the light of the- 206- attaining the worlds beyond creator. this is a feeling of the creator s presence, which is then taken from us. when we lack this pleasure, we begin to long for the light. this longing is the vessel, or new set of sensory organs, through which we can try to receive a perception of the creator. these goals pull us forward until we receive the desired perceptions. when we advance by means of suffering, we are pushed from behind by the suffering, unlike the path of kabbalah, where we advance by way of the desire for pleasure. the creator directs us in accordance with his plan to bring us, to transfer each and

hrough the interfering screens. 2. the purpose of creation this is our starting point, from which we can begin to explore the creator s intention. while some argue that its essence centers on pleasing his creations, we cannot say anything else about the creator s relation to us for lack of information. the creator wished that we should feel his influence upon us as pleasure, and so he created our sensory receptors in- 224- attaining the worlds beyond such a way as to permit us to sense his influence upon us as pleasure. but since all perception is accomplished by the soul, it is senseless to talk about the other worlds without connecting this subject to those who perceive these worlds. without the soul s ability to perceive, the other worlds do not exist. the interfering screens that stand

letely merges with the creator in all his qualities, can be divided into five stages. each of these can in turn be divided into five sub-stages that are, in turn, further comprised of five sub-stages. in total, there are 125 stages. every person at a particular stage experiences the same feelings and influences as every other person at the same stage. and every person possesses the same spiritual sensory organs, and hence can feel the same as everyone else at the same stage. similarly, every person in our world possesses the same perceptual organs that yield identical perceptions, but do not allow the perception of other worlds. the omnipotent magician- 225- therefore, the books on kabbalah can be understood only by those who reach the stage of the author, since then the author and the rea

he creator prior to perceiving him? any definite statement implies a certain measure of perception. therefore, it is first necessary to define what is meant by saying "it is impossible to perceive the creator or infinity" on what basis can we claim that we understand these notions? it is clear that when we speak of comprehending the creator, we imply that such comprehension would be made with our sensory organs and our intellect, just as is done when researching anything else in our world. moreover, all concepts must be understandable to everyone in our world, just like any other concepts that are being researched. thus, the ideas must embody something tangible and real, something that can be discerned by our sensory organs. the closest boundary of perception is found in the organs of tact

ith in the creator- 382- attaining the worlds beyond 31 a seed of altruism how can a human being who was created with the qualities of absolute egoism; who feels no desires save those dictated by the body; who cannot even imagine anything outside of one s own perceptions how can a human being proceed beyond the desires of the body and grasp something that exists outside the realm of one s natural sensory organs? we are created with a longing to fill our egoistic desires with pleasure. given such a condition, we have no possible way to alter ourselves and transform our egoistic qualities into opposite ones. in order for us to create the possibility of transforming our egoism into altruism, the creator, when devising egoism, placed into it a seed of altruism, which we are capable of cultivat

d fill it with pleasure. the desires of one who is ascending spiritually stem from the light of the creator, and focus on the task of building a home for the creator in one s heart, in order for it to be filled with the light of the creator. we discern all notions and all events according to our own perceptions. we assign names to the events that take place in accordance with the reactions of our sensory organs. thus, if we speak about a particular object or action, we are expressing how we personally perceive it. each of us determines the level of evil in a particular object according to the degree to which that object obstructs our reception of pleasure. in certain cases, we cannot tolerate any proximity to a certain object. thus, our level of understanding of the importance of kabbalah

just as in all previous centuries. rabbi yehuda ashlag and his elder son, rabbi baruch ashlag, my rabbi, through their efforts, have developed and adapted this teaching to the needs of this generation, to the type of souls that descend into this world at the present time. spiritual information is passed to the kabbalist from above without the use of words, and it is received simultaneously by all sensory organs, as well as by the intellect. thus, it is grasped in its entirety instantly. this information can be transferred by a kabbalist only to another kabbalist, who must be on the same or on a higher spiritual level. it is impossible to convey the same information to a person who has not yet reached the right spiritual level, or has not yet been introduced to the spiritual realms, because

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

in this world. however, if we cultivate this point through the altruistic intention until it becomes a spiritual kli, that kli will remain after the demise of our physical bodies, since we ve begun to feel the upper force while living in this world. this connection remains, since it is not a part of our biological body. the spiritual kli perceives what is outside of us, regardless of our natural sensory perceptions. once we are outside ourselves, physical life and death do not affect how the soul perceives. therefore, we don t feel life and death in this world so intensely, since spiritual sensations remain intact. put more accurately, eventually we must transcend this biological alternation between life and death to the point that we are not affected by it whatsoever. 70 q ua n t u m t h

to formulate sciences. the purpose of science and the accumulated human knowledge is to improve our lives and help us more effectively use the world we live in. the wisdom of kabbalah, unlike all other sciences, researches a realm whose existence eludes an ordinary person. to research this realm, one must be equipped with another sense, a sense that perceives the upper world. with this additional sensory ability, one can gather information about the upper world and experiment with it. like any ordinary scientist, a kabbalist can record reactions to actions. kabbalists are researchers of the upper world, and as such, they have recorded their findings over thousands of years of research. the collection of their records constitutes the wisdom of kabbalah. the wisdom of kabbalah describes the

, that we are in a field that fills the whole reality. when we begin to feel this field, our bodies become completely insignificant. we begin to feel where we exist permanently, endlessly, with or without our bodies. in such a state, we no longer depend on the sensations we receive through our five senses. we begin to perceive the external reality beyond the five senses in addition to our natural sensory perception. when that happens, physical life or death no longer matters. this state is above the sensation of life we experience while we are in our box; we become connected to the boundless stream of life surrounding us. although we do continue to exist in this world, we simultaneously live in all the worlds, forever. such a sensation is evoked by perceiving the two forms of reality: the

s no corresponding data that relates to it in our memory. even the senses cannot locate a source of satisfaction for this new craving. when that desire arises in us, we stand helpless because there is nothing in the world around us that can satisfy it. but when this desire arises, it makes our lives prior to its appearance seem repellent. the point in the heart is the beginning of an entirely new sensory system, completely detached from the present, natural system. when this new system is fully developed, it will be called a soul. the soul will contain a new brain, a new memory, and a new screen. using it, one sees a whole new world-picture, that of the spiritual world. thus, there are two separate sensory systems that operate similarly: the natural, corporeal system, and the spiritual sys

e s desire to partake of it. this environment comprises three elements: a kabbalist guide, kabbalistic texts, and a society of people with a similar desire. from this point on, one s evolution depends on one s desire to utilize this environment correctly, i.e. to enhance the desire for spirituality. when, and only when, the desire for spirituality grows to the required intensity to create another sensory system, the picture of the spiritual world will be created in that person. this is the only purpose for which kabbalistic texts were written. by correctly studying these texts, the construction of the soul is facilitated. baal hasulam (kabbalist rabbi yehuda ashlag) describes this in the following manner: therefore we must ask, why then, did the kabbalists obligate each person to study the

appears, the remainder of the evolution unfolds in a process the kabbalists call one s soul teaches one. the picture of the corporeal world becomes clearer as one matures and accumulates impressions. here, too, one accumulates sensations and impressions of the spiritual world that enrich the new memory and analytic abilities of the new mind. consequently, the world-picture created within the new sensory system becomes increasingly clearer. the death of the biological body means that the natural system has ceased to function. the senses no longer transfer information to the brain, and the brain stops projecting the picture of the corporeal world on the screen within it. since neither desires nor fulfillments in the point in the heart from which the spiritual system evolved belong to this w

LAITMAN M THE KABBALAH EXPERIENCE

es the entire reality. we cannot accurately assess what is happening with each and every one of us because all souls are linked together. t h e s i n g u l a r i t y o f t h e s o u l q: how does the fact that each soul is unique and receives the light according to its own characteristics, agree with what you write. you say that kabbalists feel all the worlds equally? a: we all have the same five sensory organs. because of that, our ability to feel and our understanding of the outside world are identical. what we feel through our five senses is essentially our desire to enjoy. s o u l, b o d y a n d r e i n c a r n a t i o n 261 that desire is found not within any specific sense of the five, but consists of five desires for pleasures: 1. animate pleasures from sex, family and food. 2. plea

d by orthodox scientific methods or technical instruments, but only by attaining the attributes of the upper world. we feel the world through our attributes. if we had other attributes, we would have other ways of feeling. as long as we do not acquire attributes and sensors with which to feel the upper world, we will not be able to feel it. science and the instruments of our world only expand our sensory organs, but reveal no genuinely new qualities. behind all the equipment and deductions we remain as we were, with the same five senses. t h e k a b b a l a h e x p e r i e n c e 302 therefore, there is not a single physical science that enables us to peek into the upper world, but only to acquire further information about the expansion of the abilities of our five senses in this world. a s

r from the very first step toward him. it is called the sensation of the upper world. prior to that step, man feels himself, not the creator. that feeling is called this world. the first step toward the creator signifies that man reaches the upper world. t h e k a b b a l a h e x p e r i e n c e 308 each step forward indicates having a more distinct feeling of the creator. it is felt in a special sensory organ called the soul. we also call it the sixth sense, since man isn t born with it, and it is not a natural bodily sense like the other five senses given to us in this world. the soul is given to us personally by the creator from above. those who receive it rush forward to the creator, and those who don t (for lack of the sixth sense, the soul) cannot even understand what we do, and if t

ul in a cloned person. let me ask you this: where is the soul in a non-cloned person? where is it in a person who s had an implant operation? what is a soul, anyway? does it exist in an ordinary person, in an animal, in a wild, savage person? how developed should the body be before it is worthy of being clothed with a soul? why doesn t a cloned person deserve to have a soul? the soul is a special sensory organ that i like to call the sixth sense. in that sense, we feel the upper world, something we cannot feel with our natural senses. it is the reality beyond this world. that sense can be developed only through the system of kabbalah. it is called kabbalah (heb. reception) because it is a system that enables one to receive a supreme sensation, attainment, and everything that is beyond ordi

LAITMAN M THE PATH OF KABBALAH

at, then, is the actual reality around us? today, kabbalists can state a principle that jews concealed for thousands of years: that there is no reality at all, but something called his essence, the upper force. this force operates in such a way that one sees him as an image of a certain reality, which we call my world. we are all able to see and feel varying images and sensations depending on our sensory organs and inner properties. all our sensations are subjective and exist only with regard to our feelings. however, because the sensory organs of non-human creatures would differ from ours, they would see the world as completely different from us. in fact, it is possible that another creature s sensory organs would be so different from ours, it might exist in a different dimension without

the part of reality that humanity has yet to attain. but it is not enough to merely study the text because we are reading about the unknown. we must also direct ourselves to the right vision and be prepared for a truer, and as yet concealed, feeling. everything exists inside us. outside us there is only the upper force, the creator. we cannot feel him in any other way than by how he works on our sensory organs. only through these sensations can we guess anything about the creator. hence, the study of kabbalah must be correctly directed; thoughts must be focused on studying the inner attributes that we are still unable to see in ourselves. all the worlds, partzufim, sefirot, names, everything the kabbalah speaks of, exists in us and will be revealed in us, depending on the degree of our co

we would be taught how to climb along the spiritual path from below upward, not the other way around. but the truth is that it is the exact path that the kabbalists write about. a kabbalist is a person who lives in our world but has attained spirituality from below upward. none of the writings of kabbalists speak of a person who hasn t attained spirituality. our purpose is to build an additional sensory instrument with which to feel the spiritual world and the creator. that is how it was done before and that is what kabbalists describe. there is no other revelation of the creator to man. we can feel the spiritual world and the creator only by changing ourselves. that is what we can write about and convey to others. the first man wrote about his attainments. abraham the patriarch followed

s of their normal emotions and see the general and real picture of creation. they are able to connect causes and their consequences, while the rest of us are able to see no more than a tiny part of this reality. we cannot see the reasons for what happens to us, let alone the consequences of our actions. although such people are just as human as we are, they have succeeded in developing additional sensory organs. they are called kabbalists because they are able to receive the upper knowledge, eternal pleasure, and the force of the creator. the method that allows them to move beyond the boundaries of our nature and its limitations is called the wisdom of kabbalah. such wisdom reveals how any person can understand the reality beyond our world and perceive the actual reality, the seemingly ext

n the lowest circle, can feel only our own world. but if some of us can ascend with our senses to the spiritual world, to a higher circle, we become able to feel that world, as well as the worlds below it. thus, kabbalists live in several worlds at once, and are therefore aware of all the reasons for and the consequences of the events in our world. with the wisdom of kabbalah and their additional sensory organs, such people begin to perceive the broader picture through every feeling. their thoughts and acts become clear because they discover their origin, their spiritual roots. we can see a wider picture of reality in every new degree, which we call this world, or my world, because it becomes our world. our next world is what we have yet to attain, meaning the segment of the picture to be

ence 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 influences. for example, we cannot perceive actual sounds, only the movement of our eardrums resulting from the pressure of the wave in the air that pressures our eardrum, coming from the generator of the sound. therefore, it is not the wave itself that we feel, but the response of our eardrums to

ot really feel anything outside us, only our responses to external influences. for example, we cannot perceive actual sounds, only the movement of our eardrums resulting from the pressure of the wave in the air that pressures our eardrum, coming from the generator of the sound. therefore, it is not the wave itself that we feel, but the response of our eardrums to the pressure of the wave. all our sensory organs operate by reacting to an external stimulus. in the end, we only feel ourselves. but in order to react to an external stimulus in such a way, we must have the same properties as the stimulus. for example: a person would respond to an insult, but a mouse would not, because a mouse doesn t have the property to perceive this kind of stimulus. thus, if we acquire spiritual attributes, w

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

ns and measurements are subjective. the scientists themselves maintain that the results of their experiments depend on the experimenter, meaning they are subjective. therefore, one cannot come to an absolute understanding of his or her environment, the reality in which that person lives. let us assume that there are other forms of life on other planets. and let us also assume that they have other sensory organs than our own. they would naturally feel their world in a completely different way than the way we would see it. they would define it according to their sensory organs. r e g r e s s i o n q: why must we descend to the lowest spiritual degree in order to be able to receive the attributes of the creator? can this process be avoided? a: we creatures must have both the possibility and t

of egoistic exploitation. and because our nature is absolute egoism, we are only able to discover and feel external stimuli that correspond to our internal egoistic attributes. t h e pa t h o f k a b b a l a h 96 the collective picture of the external stimuli that we feel with our egoistic attributes is called our world. that is all we can feel with our egoistic attributes. in fact, it is not our sensory organs that are egoistic, but the heart that stands behind the senses, our ambition to derive the maximum pleasure from all these sensations. if there had been an altruistic heart behind these senses instead of an egoistic one, we would be able to retrieve completely different information with the exact same senses. that would have been the picture of the next world, or the spiritual world

picture that there might be another sense. man will never be able to imagine it, much less create it, because he will never feel a desire for something that is not already in him, just as we never feel the need for a sixth finger on our hand. that is why all the tools man builds and all the research systems only enhance our existing senses but under no circumstances will they yield new ones. our sensory organs provide us with everything we need for that purpose, and other sensory organs would require another creation. we are limited by the physical boundaries of our creation, hence we could never picture what exactly we are missing. regardless of how advanced our technology, we will still be unable to break the boundaries of our creation. our five sensory organs create a clear framework o

from another world, you would still comprise it from elements that exist in our world. though our space is only a substance we can feel in a certain manner, there are other worlds and other creatures that we cannot feel, although they exist in the same dimension we do. i am deliberately using the term dimension, in our limited understanding, to demonstrate how incapable we are of feeling what our sensory organs are not meant to understand. in fact, even the word, dimension, is meaningless. in a different sensation the dimension also becomes something completely different. pa r t f i v e: r e l i g i o n, p r e j u d i c e a n d k a b b a l a h 315 for example, try to imagine what we would see instead of the ordinary universe if we could see with x-ray eyes. this demonstrates what a drastic

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

gician is supposed to purify himself through fasting and prayer, and to purify his magical tools. invocations, on the other hand, are used in religious ceremonies as well as in some magic rituals. they constitute an invitation to an entity to be present and to protect the rite. the details of such a ritual may vary, in that entities can the exorcist 85 be invoked by name, as well as by visual and sensory perceptions associated with them. the invocation of satan used by the original church of satan is contained in the satanic bible. it opens with the following words: in the name of satan, the ruler of the earth, the king of the world, i command the forces of darkness to bestow their infernal power upon me! open wide the gate of hell and come forth from the abyss to greet me as your brother

LIBER LLL PARADIGMAT PIRATE

ess easier. there is a tendency towards hostility while attempting this form of gnosis and others have noted that it is an ideal time to curse people. you may wish to come up with a short list of targets and do destructive sigils at this time. however, there isn ft a reason why you can ft do positive workings or simply note the side effects and byproduct states that accompany this form of gnosis. sensory deprivation isolation chambers are hard to come by nowadays. so the magician must resort to several tricks to place herself in a complete isolation of the senses. there are two ways of doing this: overload and solitude. in the first instance, the magician looses all cognitive functions through bombarding all the senses simultaneously until it is impossible to rely on any one sense to maint

LIBER MMM

for humans to decide on something and then to do it purely for it s own sake. yet it is precisely this ability which is required to execute magical acts. only single-pointed awareness will do. attachment is to be understood both in the positive and negative sense, for aversion is it s other face. attachment to any attribute of oneself, 17 one s personality, one s ambitions, one s relationships or sensory experiences- or equally, aversion to any of these- will prove limiting. on the other hand, it is fatal to lose interest in these things for they are one s symbolic system or magical reality. rather, one is attempting to touch the sensitive parts of one s reality more lightly in order to deny the spoiling hand of grasping desire and boredom. thereby one may gain enough freedom to act magica

LOGOMACHY OF ZOS

is determined by its featural content and function. good and evil must be felt before they have reality. there is no conceivable benefit in emotions, considered abstractly, unless they communicate some good to our being, and every being is in some way the better for the emotions of others. the likenesses and differences in things. their conjunctiveness or otherwise. 9. m n>o%y..q. 9"d..1 2- k..1 -sensory arguments convey their meaning by symbols and then inspire us to interpret their greatness. all nature is a vast reflection of that which is within us, otherwise we could not know it. we are as we are until we extend to other needs. the mind drinks a plethora of impressions, of vaguenesses, of things held in awe. the incompatibilities, when forgotten and buried, shall re-awaken as a great

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

hole analytical system proven to be accurate over and over again. the eye, the immune system, and bacterial flagella as irreducibly complex systems as we mentioned in chapter 1, today s neocreationists (id believers, unlike classical creationists, generally no longer mount frontal attacks on dating techniques. rather, their contention is that properties of living systems, such as the existence of sensory organs (the eye, bacterial movements made possible by a structure called a flagellum, and the immune system are too complex to have evolved from simpler structures through unguided biological mechanisms. in other words, these properties must have been created as whole, just right units; otherwise, they would not work. to explain these complicated properties, neocreationists invoke the exis

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

man; and upon the plains of cosmos the great war between light and darkness is fought through all the ages. of the philosophical constitution of man, the kings represent the spirit; the queens the mind; the bishops the emotions; the knights the vitality; the castles, or rooks, the physical body. the pieces upon the kings' side are positive; those upon the queens' side, negative. the pawns are the sensory impulses and perceptive faculties--the eight parts of the soul. the white king and his suite symbolize the self and its vehicles; the black king and his retinue, the not-self- the false ego and its legion. the game of chess thus sets forth the eternal struggle of each part of man's compound nature against the shadow of itself. the nature of each of the chessmen is revealed by the way in wh

MASTERING WITCHCRAFT

won't be the magical attack but rather their cries of help to your conscious self from your deep mind, which is the real target for all the bolts of dark fire. should the attack worsen, then of course the deep mind's pleas for attention will become more frenzied, and you may begin to discover you are experiencing waking dreams or hallucinations. these can take the form of many different types of sensory delusions ranging from the visual pink-elephant variety to aural and olfactory ones. the latter may take the form of disembodied voices, snatches of music, a high-pitched whine or tone (in the past referred to by occultists as the "astral belt) and imaginary odours of varying degrees of pungency, usually fetid in the case of an attack. in fact, all the signs of a "bad trip" without an occa

this is done on two occasions. first, many witches believe that by restricting the use of limbs and blocking up the avenues of the senses, the inherent witch power can be let free to wander abroad, either in an invisible form as a disembodied and clairvoyant astral body, or a semiembodied, half-materialized fetch. the witches' cord itself is often used for this purpose of immobilization. for the sensory deprivation itself, a mask is worn, covering the entire head but leaving the mouth free to breathe. this is sometimes referred to as a witches' cradle or witches' bridle (not to be confused with the old scottish instrument of torture of the same name. second, the mask and the cord are both also used in ceremonial coven initiations, and here they symbolize the blindness and bondage imposed

MICHAEL FORD WITCHMOON

heir union being manifestation through will and desire. the union of the hand and eye is termed by spare as 'becoming all sensation. an ocean of dead forms, shaped according to their past loves and lusts, by which flesh is made known through belief. sigil making, a form of what zos termed 'sentient symbols (18, is a pictorial means of enfleshing the desire by belief and exhaustion (i.e. sexual or sensory deprivation. the ghosts urge a flow with each drop of blood given from the mouth of asmodeus and hecate. continual streams of inspiration cascade in fountainesque patterns of lunar sight. the effect of 'sigilization' or' sigil making' is not a means of explaining the sorceries of zos, however only a useful tool or method of focus made flesh. sigils can be made in any way which is useful an

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

of medical science, v ol. 106, april 1960, publishes an article by ewen cameron, leonardlevy and leonard rubenstein entitled effects of repetition of v erbal signals upon the behavior ofchronic psychoneurotic patients (psychic driving process worked on by cameron at cia sponsoredresearch facilities. note: ewen cameron came to the u.s. from germany. 1960 dr. ewen cameron pursues experiments using sensory deprivation to irreversibly scramble apatients mind. the experiments were primarily conducted at mcgill university in montreal, canada. 1960 optical microwave laser constructed. 1960 after the soviet sputnik, it becomes obvious to the government that carnegies system had leftthem a little short on scientists, despite the presence of post wwii nazi engineers and scientists in theunited stat

he 1980's they would spend $10 billion on company acquisitions. 1970 nixon announces united states will destroy all its biological weapons. 1970 carl a. larson publishes an article, ethnic weapons, in military review, november 1970. 1970 u.s. army buries drums of ddt in british columbia (9/94) 1970 psychologist james v. mcconnel writes in psychology today that, the day has come when wecan combine sensory deprivation with drugs, hypnosis, and astute manipulation of reward and punish-ment to gain almost complete control over individual behavior..we should reshape society so that we allwould be trained from birth. no one owns his own personality. 1971 george hw bush joins the council on foreign relations. 1971 r.k. procunier, director of corrections of the state of california, proposes neuros

MOODY RAYMOND A LIFE AFTER LIFE

the features found in isolation experiences and studies. patients who come near death are often isolated and immobile in the recovery rooms of hospitals, often in conditions of subdued sound and light and with no visitors. one might even wonder whether the physiological changes associated with the death of the body could produce a radical kind of isolation resulting in an almost total cut-off of sensory input to the brain. further, as was discussed at length earlier many near-death patients have told me of the, distressing feelings of isolation, of loneliness, and of being cut off from human contact which came over them when they were out of their bodies. indeed, one could no doubt find borderline cases which could not be classified clearly either as near-death experiences or as isolation

MOTTA MARCELO THE COMMENTARIES OF AL

st. in every case, we must proceed either to the identity which means ultimately 'nothing, or to divergent diversities which only seem to mean something so long as we refrain from pushing the analysis of any term to its logical elements. for example 'sugar is sugar' is obviously not knowledge. but no more is this "sugar is a sweet crystalline carbohydrate" for each of these four terms describes a sensory impression on ourselves; and we define our impressions only in terms of such things as sugar. thus 'sweet' means 'the quality ascribed by our taste to honey, sugar, etc 'white' is 'what champaks, zinc oxide, sugar, etc, report to our eyesight; and so on. the proposition is ultimately an identity, for all our attempts to evade the issue by creating complications 'knowledge' is therefore not

luck, this is at first able to recompense in him what he feels; but sooner or later he finds that he has failed to include certain elements of himself, and he must needs embody these in a new poem or picture. he may know that he can never do more than present a part of the possible perfection, and that in imperfect imagery; but at least he may utter his utmost within the limits of the mental and sensory instruments of his similarly inadequate symbol of the absolute, his vehicle of human incarnation. these suffer from the same defects as the other forms: ultimately 'happiness' wearies itself in the effort to invent fresh images, and becomes disheartened and doubtful of itself. only a few people have wit enough to proceed to generalization from the failure of a few familiar figures of itsel

is p, reason deduces 's is not p; thus the apparent finitude and knowability of s is deceptive, since it is in direct relation with p. no matter what n may be, n, the number of the inductive numbers, is unaltered by adding or subtracting it. there are just as many odd numbers as there are numbers altogether. our knowledge is confined to statements of the relations between certain sets of our own sensory impressions: and we are convinced by our limitations that 'a factor infinite and unknown' must be concealed within the sphere of which we see but one minute part of the surface. as to reason itself, what is more certain than that its laws are only the conscious expression of the limits imposed upon us by our animal nature, and that to attribute universal validity, or even significance, to

e minute part of the surface. as to reason itself, what is more certain than that its laws are only the conscious expression of the limits imposed upon us by our animal nature, and that to attribute universal validity, or even significance, to them is a logical folly, the raving of our megalomania? reason is no more than a set of rules developed by the race; it takes no account of anything beyond sensory impressions and their reactions to various parts of our being. there is no possible escape from the vicious circle that we can register only the behaviour of our own instrument. we conclude, from the fact that it behaves at all, that there must be 'a factor infinite and unknown' at work upon it. this being the case, we may be sure that our apparatus is inherently incapable of discovering t

PATH OF INITIATION

didate (gradually) that are the source of many mythical seership abilities and the like "magical" abilities (and i hate to use that term) are also sometimes gained, though this is a far more poetic idea than the term "magic" expresses. knowledge and real wisdom, direct experience of the unseen world, and the ability to "reach into" the self, or the depths, to directly experience and mediate extra-sensory reality, causes what seem to be like "powers" or abilities to understand and influence some events in life. but this is only a tiny matter of a greater growth. the five-fold initiatory pattern leads to internal transformation, a "road change" from the straight road of the common person, moving slowly through fated time, onto the crooked path, or the third hidden road, which is the attainme

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

hat interests you? the order method of tarot reading is second to none. in the first place, the description of the cards themselves is unique. from these descriptions the enterprising student could draw or paint a pack for himself. whether he produces a finely polished, artistic pack or a set of crude amateurish drawings as i have, makes no difference. the effort alone will have made strong multi-sensory impressions on his psyche. these will be drawn upon, consciously or unconsciously, when divining. urthermore,s ome of the character descriptions given of the court cards give one pause. these are evidently not the work of a mere gypsy fortune teller. they betray sound psychological insights of an unusually penetrating nature, and many a professional writer has drawn on them in one way or a

REGARDIE TALISMANS

defects can best be remedied by the invocation of the higher powers of the element of water, to which joy and happiness are attributed. the effect of such invocation can best be prolonged or perpetuated by making a talisman deicated to water. by making it carefully and artistically, by charging it in due ceremonial form, and wearing it on my person at all times, the intention is that the constant sensory stimulus it affords may evoke out of the unconscious depths of my psyche the latent potencies of the pleasureprinciple which have been suppressed by virtue of early puritanical training. we could also say that it will act as a constant reminder of the prescence and power of god. water being the element required to remedy the character defect, i select a large piece of heavy silver paper on

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

of death, and three in quick successionthe power of his resuscitation. the council has decided, and our worst fears are realised, for we nowmay never know the composition of the solution which was found at his desk, if indeed that whichwas left was of itself complete as a compound. this hopeful yet startling fact remains to console us,his body does not corrupt, though the heart is still, and the sensory nervous life is inactive,circulation and nutrition have ceased and the 'fiat' of the council is pronounced.now, frater, should this body not corrupt, your original question of how to conquer disease, which islife's enemy, would appear to be solved. your second interrogatory is to be sought for in and afterstudy, and with the adepts.we will now retire to the chapel or sacred hall, and leave

ROBERT KIRK WALKER BETWEEN WORLDS

tish scholar and historian, published an incomplete and somewhat confusing edition of the secret commonwealth in 1893, based upon the earlier 1815 edition that had been, reputedly, edited by sir walter scott.[5] lang's introduction linked the text and traditions of second sight and fairy lore with the current fashion and enthusiasm among certain scholars and scientists for spiritualism and extra- sensory perception, with which he was involved, including introduction 3 comparisons to experiments and reports being assembled by the society for psychical research. the only modern and complete edition that reproduces kirk's text as exactly as possible from early manuscripts, is, as mentioned (in our preface, that edited by stewart sanderson for the folklore society [2, though there are a small

RUBY TABLET OF SET

hey are transmitted and received, in one of these three states, then i believe we can correctly talk about symbolism, about language. however, if the generation and/or reception of the symbol is unconscious, and/or totally unintended, then i propose that that instance is not an example of symbolism, not language or communication, but rather the accidental generation of and/or visceral response to sensory input [now let us return to the discussion as it took place in the workshop] planetary symbol system? we know there are differences in the meanings of many symbols "patriotism" can be exceedingly important to a republican and also to a libertarian, but the meanings that this symbol will have can be quite different in many ways. this leads us to ask the question of whether there might perha

so retards integration, or worse, sets the stage for any number of problems or even psychopathology. the issues of the various tasks may remain as lifelong challenges to be met time and again, but the major work of resolution needs to be done at the appropriate time in life. in brief, the eriksonian stages of personality development and the tasks associated with them are as follows: stage i oral sensory: trust versus mistrust (learning to trust other people. stage ii muscularanal: autonomy versus shame or doubt (the period in which the child learns selfcontrol. stage iii- locomotorgenital: initiative versus guilt (erikson's equivalent to the oedipal stage. stage iv- latency: industry versus inferiority (the school age, during which a child learns many new skills and is exposed to comparin

lationships are not really that at all. they are rather observations of phenomena believed to occur consistently under identical environments. but logic cannot explain why electrons circle protons, or why the color red and the color blue are distinct, or why the universe exists at all. yet every one of our senses tells us that these things are so, and if we, as descartes, deny the validity of our sensory input, we resign ourselves to insanity. plato's faith derives from no greater and no lesser observation than things are what they seem to be. once that consistency is granted, all else follows. the chimaera: if that is so, why should plato have gone through all the trouble to create the dialogues? merely as a blind for sophist critics who might have interfered with his academy or accused h

one minute and transmute to water the next. plato must have felt that he was arguing a case for the way things actually are, even if he encountered difficulties in justifying that position logically. the sphinx: to be quite precise, a chair does not remain a chair or a desk a desk. both are undergoing continuous molecular breakdown, which is not apparent to humans because they normally experience sensory input at a relatively swifter rate. nor are astronomical bodies truly constant; they only seem that way, again because of the relative differences in their rates of change and in human perceptive powers. at the other end of the scale, there are phenomena that occur too swiftly for human senses to register them. so they seem "instantaneous" so how dependable is plato's "actual world" the ch

ng, telepathy, clairvoyance, mind over matter) were termed "supernatural; they are now known as "psychic" and studied by scientists. the growth of psychic practitioners led to the development of psychical research. the british society for psychical research was established in 1880, and the american society in 1882. in studying psychic phenomena, dr. rhine of duke university coined the term "extra-sensory perception (esp" and helped make "parapsychology" a discipline of study. the growth of parapsychology, including its membership in the american association for the advancement of science, provided a dynamic base upon which psychic groups could build. religious groups with an essential element of belief and practice in psychic phenomena, including the church of scientology and the foundatio

his. here the random volatility of the harwer-neter is shown at its most extreme. it may well be one of the greater tragedies of the aon of horus that crowley did not recognize the fourth sentence of this verse as being an abrupt rejection of the disordered thoughts of the first three. this rejection is emphasized by the fifth and sixth sentences, which encourage him to strengthen, not impair his sensory powers. 23. i am alone: there is no god where i am. the conceptual separation of harwer from nuit is absolute; the two neteru are mutually exclusive. 24. behold! these be grave mysteries; for there are also of my friends who be hermits. now think not to find them in the forest or on the mountain; but in beds of purple, caressed by magnificent beasts of women with large limbs, and fire and

ductionist might tell us that what we see as four-squared reality is an illusion. i'm inclined to agree. in my original comments on key #5, i suggested there was a direct connection between the intensity of our focus and the amount of reality we experience. looking back at those comments, i would suggest that many of those powers so often ascribed to psychics are actually enhancements to existing sensory apparatus. with respect to xem, those initiates who have the keenest perceptions of all- who 'see' the furthest, or experience life in its fullest- are also those who have the clearest picture of reality. ff. this holds true moreso today than in barrett's time in the temple. in this paragraph i stated "that is why the blueprint for the coming into being of xem is a prophecy of what can be

rpretation. it becomes more difficult because the behavioralists will pounce on this and say that it is very hard for you to actually be aware of yourself, but many of the things that you use to define yourself are in effect your physical extremities or your regular senses bouncing off other things and creating a sort of illusion of self. there are people such as dr. lilly with his experiments in sensory deprivation who have tried to find out where a person ends and other things begin by blocking off the sense of feeling by putting in a sensory deprivation tank experience, for example, and finding that without a constant inflow of external stimuli from the natural universe, the mind eventually becomes incoherent, almost as if your brain is being scrambled. you become sort of psychotic. des

rson ends and other things begin by blocking off the sense of feeling by putting in a sensory deprivation tank experience, for example, and finding that without a constant inflow of external stimuli from the natural universe, the mind eventually becomes incoherent, almost as if your brain is being scrambled. you become sort of psychotic. descartes' approach to the issue went at it not in terms of sensory deprivation tanks, but in terms of trying to eliminate impressions that we have from the senses and saying that we will deny that my eyes or ears are giving me the correct information. he found that if he denied all the sensory input coming into his consciousness, there was very little that he could rely on by which he could prove that something called descartes existed. the result was his

es their importance rather than their height, aspective representation may conceal some information from those unfamiliar with the graphical conventions involved. when interpreting a geometric emblem both systems of representation must be kept in mind. finally, neurological factors may be important in perceiving the meaning and intent of geometric and mathematical symbolism. while a general cross-sensory mapping of spatial orientation takes place in the thalamus, an ancient part of the brain, discrimination of angles and construction of perspective from visual cues takes place in the cerebral cortex. there is medical and practical evidence that visualization is subject to hemispheric lateralization, being one of the strengths of the "nonverbal" hemisphere of the brain. it is possible that

he most childish to the most sophisticated- are conceits of the self-conscious intellect. those that profess to be natural, universal, nirvanic, or otherwise "right hand path" are ultimately exercises in self-delusion, if in fact the adherents actually believe in their own rhetoric. sooner or later the masquerade becomes tiresome, the daydream boring, and the devotee discards it in favor of other sensory stimuli. the anti-natural systems of the "left hand path, on the other hand, think to suppress some aspects of the intellect while strengthening others. what results is a condition of strain which, should the tension become too great, will snap back to an equilibrium which may be more or less viable than it originally was. the intelligent mind cannot be "escaped" so easily. if it is argued

n the platonic fashion, one must have a well-trained consciousness, and so i think my placement of dianoia and noesis are quite reasonable. pistis (belief) and eikasia (imagination) can be thought of as within the sphere of centres d-g- according to the description of the already defined "men nro 1-3" in to the sixth sense or paranormal (psi) phenomena can be counted among other things esp (extra sensory perception, pk (psychokinesis, and telepathy. these can be thought of as the prerogatives of an evolved consciousness, or capacities residing in the instinctive centre and accessible for all (racial memory, collective unconscious, or both. i have chosen the first alternative, for my presumption is that access to such phenomena is possible only for an evolved consciousness. the lower part o

will accomplish his goal despite pain, fear or injury. he will not be stopped by blocks, but will continue on to his chosen (willed) goal. walking the world thus far we have used words to demonstrate the deidentification process, but in order to move into this unique state of consciousness, i have created several useful aids or exercises. the most important thus far has been a viewpoint-changing sensory exercise i call walking the world (wtw. the human commonly identifies with almost everything he encounters. if he watches a movie, he will forget about the theater, the audience and his own body, while he identifies with the characters in the film. if he goes to work at his job, he will identify with the role of his job to the exclusion of his other life roles. the human doesn't live in hi

niverse) goes hand in glove with the deidentification process. if you live in a mental perspective disassociated from your direct experience, then it is quite easy to become identified with all of the elements of that "dream, in much the same way we can go to a movie and forget we exist in the theater. at the same time, by being in a centered location, which i call being behind the eyes (bte, our sensory experience acts with our awareness directly, and reinforces our "sense of distance and differentiation from everything else that exists (the crystal tablet of set, page 6. wtw is the practice of standing up from a chair and perceiving that you are pushing the universe down with your legs. or sitting "down" is allowing the universe to move up, by relaxing the muscles in your legs. wtw is to

grance. new books and articles on these subjects, as well as new products, are appearing all the time. follow the basic concepts given in this article for the differences between essential and synthetic oils, for safety and for the four categories by effect, and you will have a very solid base for lbm work within the modality of aroma. metamind ii a report on the results and implications of extra sensory communication i. preface metamind ii charged its participants to remove whatever barriers normally blocked paths to their successful transmission or reception of extra sensory communication (esc. this experiment was to be different from its predecessors in that no "targets, per se, were to be used during transmission(s. here's a brief recapitulation of the objectives, which however moot, w

tied" dh 19 at exactly 3:00 am, she reentered a normal state of consciousness and opened her eyes. na 20 she recalled the encounter, and still suffered the aftereffects of being bitten. o 21 her final impression was at some undetermined point during sleep. she encountered marie kelly in her home and asked her to leave. na vi. some conclusions results of the experiment can be seen on more than one sensory level. an abundance of impressions occurred on the intuitive level; on matters of essence, being, and initiate. direct hits can be assigned with reasonable certainty according to their degree of intensity. for example, magistra sinclair saw me "standing in a desolate waste land, or desert, when in fact i was standing on a pier, out from the beach and overlooking lake ontario. indirect hits

of impressions to the arbitrary labels of "direct hit "indirect hit "other, or "not applicable, what was accomplished during the working? as closely as i can identify it, it was empathy. initiates were able to experience the feelings, sensations, exaltations of other initiates. targets aside, this was the crux. after this experiment, i knew that certain faculties known in common parlance as extra sensory in nature were 'only' extensions of our normal/natural sensory organs. in this respect, a clairvoyant possesses extraordinary eyesight. s/he would see more, and more clearly, than others. a telepath would be someone whose hearing was enhanced to a remarkable degree. and the empaths. we are they. the working (re)established our paranormal abilities. it gives us, i believe, impetus to become

hifting, and flight the forbidden knowledge of the skinwalker is much like the forbidden knowledge of the setian. it is the knowledge of self and the empowerment of will. the wolf methods for achieving the same involve the use of shape-shifting, gate-walking, and ritual. i will address the ritual later. shape-shifting is essentially the ability to employ the characteristics of the wolf (increased sensory awareness, speed and agility, predatory cunning, clan telepathy, etc [note: some shape-shifters prefer to send the self into a wolf's body instead of absorbing the wolf's abilities] once a navajo wolf has become a wolf s/he(1) may choose to further shift into some other totem animal. the skinwalker would then take on the characteristics of the second creature. gate-walking is my own term f

specifics and degree of each difficulty will vary from individual to individual, but each can be addressed and resolved. a common problem when trying to use astral projection in g.b.m. is the simple inability to achieve a state of astral consciousness. this is not new or unusual. the actual processes involved in astral projection are complex, and entail no less than an inversion of the source of sensory stimulus. instead of external occurrences causing stimulation, internally generated images are fed to the senses. this is a difficult thing to do. classification: v2- c43- 1 author: adam campbell ii date: january, xxvi publication: the black sun, i.1, infernus pylon html revision: dec 25, 1998 ce subject: out of body projection reading list: there is a simple and effective approach to solv

SABBATIC KABALA OF THE CROOKED PATH

an be summed up in the following: i+ will+ desire+ belief= result. some of you might find a strong reference in the work of the british sorcerer austin osman spare through this formulae and the importance of spare in the sabbatic current is vast. these five points can be summed up as the entering into the void, the application of the bindu of light, the emanation of the bindus rays leading to the sensory capturation of the being called forth culminating with the absorption in silence of the force in action that has been compelled through signs and rituals set forth in the void. there should also be said that this essay is solely a reflection of personal quality upon the matters set forth in this excellent grimoire of the arte and is intended to shed light on the mere composition of the tex

SATANIC BIBLE

scent" through the use of massive doses of perfumery to cover and smother the "offending" effluvium, or eliminate detection completely, by the astringent action of powerful deodorants. despite these discouraging factors, man is still motivated to desire or be repelled, as the case may be, by his unconscious recognition of the change in woman's body chemistry. this is accomplished in the form of a sensory cue, which is olfactory in its nature. to go backwards, in what would amount to a return to the all-fours animal, would seem to be the best exercise for the conscious application of these powers, but to the squeamish might smack of lycanthropy. there is, however, an easier way, and that is to simply ascertain the dates and frequency of the menstrual cycle of the woman who is your target. i

the particular request. before the ritual begins curses are placed to the right of the priest, and charms or blessings are placed to the left of him (water) the book of leviathan the raging sea despite all non-verbalists' protests to the contrary, soaring heights of emotional ecstasy or raging pangs of anguish can be attained through verbal communication. if the magical ceremony is to employ all sensory awarenesses, then the proper sounds must be invoked. it is certainly true that "actons speak louder than words, but words become as monuments to thoughts. perhaps the most noticeable shortcoming in the printed magical conjurations of the past is the lack of emotion developed upon the reciting of them. an old wizard known to the author, who was once employing a self-composed invocation of g

SATANIC RITUALS

nth century, diey were readily assimilated into the heretical philosophy that considers the human animal as decidedly inferior in many respects to his all fours cousins. the substance of the tierdrama is the admission of one's quadruped heritage. the purpose of the ceremony is for the participants to regress willingly to an animal level, assuming animal attributes of honesty, purity and increased sensory perception. the priest who pronounces the law maintains the cadence and order needed to remind each participant that though he is an animal, he is still a man. it is this that gives the tierdrama its profound effect the rite was originally performed by the order of the illuminati, founded in 1776 by adam weishaupt as an extension of existing masonic ritual ten years earlier, gotthold lessi

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

that exists everywhere in the universe. some of this karma does no harm. this nonharmful karma produces feelings, a person s physique (body type, including gender, life span, and social status. four additional types of karma, however, are harmful. delusory karma causes attachment to false beliefs; knowledge-obscuring karma interferes with understanding; perception-obscuring karma interferes with sensory perception; and obstructing karma leads to a loss of faith, knowledge, and energy. jains believe that karma, as a physical substance, actually sticks to the soul, and harmful karma is attracted by such negative characteristics as greed, pride, and anger. a person who leads a life of self-discipline is able to ward off and wear away these bad forms of karma and eventually, perhaps, reach a

eling sorry for one s self. did you know. jains do not worship a god, nor do they believe that the world was formed by a creator-god. jainism, in this sense, is as much a philosophy of life as it is a religion. its core belief is that people can achieve knowledge and understanding about their role in the world, as well as freedom from rebirth, by leading a life of renunciation and withdrawal from sensory experiences. sensory experiences are those that a person comprehends through sight, sound, taste, and touch. delight: find pleasure or enjoyment. conducting: behaving, acting. sensual: relating to the five senses. engaging: taking part, involving oneself. addicted: dependent on, regularly occupied with. world religions: primary sources 145 gaina sutras the number of jains in the world can

SEVEN SHADES OF SOLITUDE

secret of union, and many more, exceeding great virtues of the heart. iii) the third solitude is the hermitage of the journeyman. this is the solitude of one who abandons all outward physical company, eschewing association with all others, men and women, friends and foes alike. this is the solitude of one who draws inward to the circle of his own self-brotherhood- the arena of his own mental and sensory faculties, and who engages with none but the spirits, genii and deities of the path. the hermitage of the journeyman resides under the patronage of abel or habil, he who is perpetually overcome in the ordeals of initiation. it may also be seen to reside under the auspices of the witch-father called qinaya habil-zhiva, he who is known as the resurrector of abel, who watches over all such de

SIX WAYS OF KNOWLEDGE

t be practiced. they will lead you to understanding your world and your self. they may be easy to understand, but they don't come easily. the exercises are merely suggestions, learning to use the interface between your actions, your psyche, and your senses is something that can only be explored on a personal level. the responsibility for making these explorations lies with the magician. the other sensory modes, taste and smell, have a great deal less written about them. one may "taste" magic- particularly hostile magic as it enters the body. magic comes in through and exits the mouth. one can acquire the wisdom of a magician by having him spit in your mouth. the work of a raymofte (man of the word) is largely spitting out what he has learned- such spit is said to be "purifying (see for exa

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

make images taken to be gods, only to undermine them once more with the realization that they are manufactured by human beings from the material of the sense-perceptible world. to comprehend merely the things of the world around, leads only to a denial of god. 20 christianity as mystical fact on the evidence of the senses, god does not exist any more than he does for the intellect that interprets sensory experience. god lies spellbound in the world. to find god requires a power from god himself. that power must actually be awakened in the candidate for initiation, it was stated in the ancient teaching. so began the great cosmic drama in which the initiand s life was engulfed. the drama consisted of nothing less than the deliverance of the spellbound god. where is god? such was the root-que

nd the intelligent horse stand for the lower and the higher aspects of human nature; the charioteer for the soul, which aspires to divinization as in the mysteries. plato appeals to the power of myth when he wants to describe the course of the eternal soul through its manifold transformations. and elsewhere in the platonic canon myth is used to render intelligible through symbolic stories the non-sensory, inner reality of human existence.76 in the light of this principle it is worth considering the egyptian mystery of osiris. in osiris we have a figure who gradually became one of the most important gods of the country. a significant 70 christianity as mystical fact cycle of myths grew up concerning osiris and his consort isis. according to the story, osiris was the son of the sungod; he ha

n this distinction between the existent and nonexistent has to be transcended since it belongs to the sphere of sense-observation from which it is drawn. god in this sense neither exists nor does not exist. he transcends existence. god cannot be approached therefore through the medium of ordinary cognition, which is concerned with things that exist. we have to be raised above ourselves, above our sensory observation, above our rational thinking- processes, and cross over to purely spiritual apprehension. then we can begin to grasp, in mystical intuition, the perspective of the divine. however, the superexistent god has brought forth from himself the logos, the wisdom-filled foundation of the universe. and the logos is accessible to the weaker human faculties. he is present in the structure

rror from which i could not escape.182 every quest for the spirit must pass through this stage if it is a living search. despite the fact that many thinkers (and not just a few) deny the possibility of reaching a thinking utterly purged of sense-perceptible content, they actually confuse their own limitations with what is possible in general. the point is precisely that a thinking purified of all sensory content is the prerequisite of higher knowledge, whose psychic content does not cease when it is no longer shored up by impressions from the senses. augustine achieved the ascent to spiritual vision, as he himself relates. he tells how he sought everywhere for god: i put my question to the earth. it answered, i am not god, and all things on earth declared the same. i asked the sea and the

SYMBOLISM

hey are transmitted and received, in one of these three states, then i believe we can correctly talk about symbolism, about language. however, if the generation and/or reception of the symbol is unconscious, and/or totally unintended, then i propose that that instance is not an example of symbolism, not language or communication, but rather the accidental generation of and/or visceral response to sensory input [now let us return to the discussion as it took place in the workshop] planetary symbol system? we know there are differences in the meanings of many symbols "patriotism" can be exceedingly important to a republican and also to a libertarian, but the meanings that this symbol will have can be quite different in many ways. this leads us to ask the question of whether there might perha

TECHNICIANS GUIDE TO THE LEFT HAND PATH

he ritual imagery and atmospheric conditioning found in ritual chambers that i wanted to explore aspects of my question regarding what makes magic work. i also felt that trapezoidal oriented ritual, particularly those employing a variety of angular motifs (and often complete atmospheric conditioning through the embedding of various waveform phenomena via electronic means) and utilization of multi-sensory stimulation to be the type of ritual proxemic that would best be examined- because it could be controlled. what are the powers of angular motifs- aside from their symbolic and metaphorical significance? this was my first consideration, and as i searched for the answer what i stumbled upon what eventually led me to the development of a ritual technology called neuronic tracing. what i uncov

ge of influence. additionally, it can be vital in the creation of ritual atmospheres of total separation from the normal, everyday external and internal environments. the ability to create atmospheres separate from typical everyday environmental stimulus is crucial for any would be adept of the lhp to master. given the preceding, an environment can be created that is extremely profuse- on several sensory levels- with angular proportions. these multiform angular prosthetics can- due to the effect of the law of the trapezoid- create microproxemic atmospheres of severe intellectual and psyche separation from every day stimulus. this is due to an additive effect that occurs only if the various elements are constitutionally synchronized to the appropriate angular proportion. here our discussion

se to each other geographically and also be willing to gather together with little notice. on the other hand, if the ritualists are close to the ocean, or other large body of water (such as the great lakes. the rolling of the tide creates a very nice whitenoise. there is a great deal of difference in the composition of a night sky versus a daytime sky. these differences are significant on several sensory levels. the most obvious difference is that the night sky opens up as a window to the stars that are hidden during the daylight hours. the night, in effect, becomes a gateway to a larger universe beyond our direct apprehension. during the day, the sun permeates the atmosphere with different types of radiation that are not present during the night sky. the night sky is cooler, clearer and a

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

mena associated with an nde are manifestations of the winding down of brain functions as a person nears death. down of brain functions as a person nears death. blackmore explains the oft-mentioned tunnel of light seen by near-death experiencers as a result of the turmoil occurring in the section of the brain that controls vision. as the brain continues to shut down and is increasingly deprived of sensory input, it begins to draw upon memory to answer such questions as who am i? and where am i? and information stored in the memory supplies images based upon the individual s perception of self and expectations of an afterlife. in october 2000, the results of a year-long research project that was described as the first scientific study of near-death experiences were released by dr. peter fenw

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 81 totemanimals represent the physical form of one s spirit helper, the guide, who will lead a shaman into the spirit world and return him or her safely to the physical world. the power received in the vision quest enables the practitioner to obtain personal contact with the invisible world of spirits and to pierce the sensory world of illusion which veils the great mystery. m delving deeper harner, michael. the way of the shaman. new york: bantam books, 1982. hirschfelder, arlene, and paulette molin. the encyclopedia of native american religions. new york: mjf books, 1992. spirit mediumship aspirit medium is a person who has become qualified in some special way to form a link between the living and the dead. th

s. htm. 1 october 2001. post, eric g. communicating with the beyond. new york: atlantic publishing, 1946. skeptics dictionary. http//skepdic.com. 1 october 2001. seance those who accept the teachings of spiritualism believe that the varied phenomena associated with a seance, such as the levitation of objects, the materialization of spirit forms, or the acquisition of information beyond the normal sensory channels, emanate from spirits of the dead. nonspiritualists who attend seances may hold a wide variety of religious and philosophical views, but they are likely to believe that some part of their being survives physical death, and they are willing to base their hope for life eternal on the phenomena of the seance room and the messages that they receive from discarnate beings. after the si

may become false because of one particular example. if you are taught that all crows are black, and you wish to destroy this belief, it is sufficient to you to present to your teacher one white raven. my only white raven is mrs. piper. it became the psychologist s conviction that, while in the state of trance, piper was able to reveal knowledge that she could not have acquired through the normal sensory channels. science, like life, feeds itself on its own ruins, james said. new facts break old rules. sir oliver lodge, after a series of experiments with piper, told how the medium from boston had completely convinced him not only of human survival but also of the faculty possessed by disembodied spirits to communicate with people on earth. hereward carrington related that piper s procedure

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 religious phenomena 215 excitement of the experience causes some kind of nervous activity that produces the light. of course, in some sense, this may have a cosmic origin. writing in psychiatry (vol. 29, 1966, dr. arthur j. deikman refers to the mystical perceptions of encompassing light in terms of his hypothesis of a sensory translation, which he defines as the perception of psychic action (conflict, repression, problem solving, attentiveness, and so forth) via the relatively unstructured sensations of light, color, movement, force, sound, smell or taste. sensory translation refers to the experience of nonverbal, simple, concrete perceptual equivalents of psychic action. in deikman s theory, light may be more

repression, problem solving, attentiveness, and so forth) via the relatively unstructured sensations of light, color, movement, force, sound, smell or taste. sensory translation refers to the experience of nonverbal, simple, concrete perceptual equivalents of psychic action. in deikman s theory, light may be more than a metaphor for mystical experience: illumination may be derived from an actual sensory experience occurring when, in the cognitive act of unification, a liberation of energy takes place, or when a resolution of unconscious conflict occurs, permitting the experience of peace, presence, and the like. liberated energy experienced as light may be the core sensory experience of mysticism. according to research conducted at the university of wales, christians, jews, and muslims ha

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

and retain full consciousness in the astral self. muldoon was also cognizant of a silver cord connecting the phantom body and the physical body. this cord, said muldoon, is extremely elastic and permits a journey of considerable distance. muldoon claimed to have been able to move objects while in his astral self and to have gained information that he could not have acquired via any of the normal sensory channels. in his book far journeys (1987, robert monroe provides details of his gateway program, which claims to be able to teach any serious subject the ability to travel out of the body and to escape the known dimensions of the physical universe. monroe has spent many years researching various techniques in moving the soul or mind out of the physical body and has established an institute

ugh scientists have yet to understand how memory really works, a survey of psychologists conducted in 1996 revealed that 84 percent of them believed that every experience a person undergoes throughout his or her life is stored in the mind. however, a great many current studies suggest that such is not the case. an increasing amount of research on memory indicates that every moment of every bit of sensory data experienced by individuals throughout the course of their normal day-today life process is not retained by the brain and is not able to be recalled at some future time. rather than the brain serving as a kind of repository for a complete audio or video recording of everything that has ever happened to a person, the only memories that are stored are bits and fragments of one s more t h

ore 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 130 mysteries of the mind meaningful experiences that are somehow encoded in engrams within the neural network of the brain. the process of memory involves an act of consciousness that withdraws a significant or emotional event in an episodic montage or collage of images, rather than a complete recall of sensory data. scientists believe that long-term memory requires an extensive encoding in the inner part of the temporal lobes of the brain. most memories are lost, because they were never successfully encoded. strong encoding of a memory may depend upon the individual s interests, perception, and needs. thinking and talking about an experience at the time it occurred will also assist in an encodin

. online list of phobias [online] http//www.phobialist. com. stern, richard. mastering phobias cases, causes and cures. new york: penguin, 1995. altered states of consciousness an altered state of consciousness is a brain state wherein one loses the sense of identity with one s body or with one s normal sense perceptions. a person may enter an altered state of consciousness through such things as sensory deprivation or overload, neurochemical imbalance, fever, or trauma. one may also achieve an altered state by chanting, meditating, entering a trance state, or ingesting psychedelic drugs. the testimonies of mystics and meditators who claim that their ability to enter altered states of consciousness has brought them enlightenment or transcendence are generally regarded with great skepticism

me. it may also be brought about temporarily by accidents or psychedelic drugs. 4. relaxed consciousness, characterized by a state of minimal mental activity, passivity, and an absence of motor activity. this state of consciousness may be brought about by lack of external stimulation, such as sunbathing, floating in water, or certain drugs. 5. daydreaming, induced by boredom, social isolation, or sensory deprivation. 6. trance consciousness, induced by rapt attentiveness to a single stimulus, such as the voice of a hypnotist, one s own heartbeat, a chant, certain drugs, or tranceinducing rituals and primitive dances. the trance state is characterized by hypersuggestibility and concentrated attention on one stimulus to the exclusion of all others. 7. expanded consciousness, comprising four

tion. 6. trance consciousness, induced by rapt attentiveness to a single stimulus, such as the voice of a hypnotist, one s own heartbeat, a chant, certain drugs, or tranceinducing rituals and primitive dances. the trance state is characterized by hypersuggestibility and concentrated attention on one stimulus to the exclusion of all others. 7. expanded consciousness, comprising four levels: a) the sensory level, characterized by subjective reports of space, time, body image, or sense impressions having been altered; b) the recollective-analytic level, which summons up memories of one s past and provides insights concerning self, t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d mysteries of the mind 141 aperson may enter an altered state of consciousn

d by subjective reports of space, time, body image, or sense impressions having been altered; b) the recollective-analytic level, which summons up memories of one s past and provides insights concerning self, t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d mysteries of the mind 141 aperson may enter an altered state of consciousness through such things as sensory deprivation or overload, neurochemical imbalance, fever, or trauma. work, or personal relationships; c) the symbolic level, which is often characterized by vivid visual imagery of mythical, religious, and historical symbols; d) the integrative level, in which the individual undergoes an intense religious illumination, experiences a dissolution of self, and is confronted by god or some divi

g up. they may believe that some kind of supernatural being has entered the room and settled on their chest. they may even hear the entity speaking to them in a peculiar language. some researchers suggest that such hypnopompic hallucinations might explain the incubus and succubus phenomena of nighttime demonic attacks that have been reported since medieval times. hallucinations caused by sleep or sensory deprivation require no medical treatment unless the individual continues to abuse the normal bodily demands for rest. those caused by substance and alcohol abuse may likely need medical help to allow the individual to establish normality. hallucinatory manifestations that continue without an individual s being able to determine any physical or mental reason may require a psychiatric consul

rchers were intrigued by the fact that the hypnotic state so closely resembles the state of consciousness in which manifestations of esp occur. although a description of the hypnotic state is difficult to achieve, it appears to be much like that somnambulistic state between sleep and waking. somewhere within this nebulous region, conscious mental activity ceases and deprives the mind of its usual sensory impressions, thereby directing all attention to that one area from which psychic impressions presumably come. to the psychical researcher, there seems scant difference between the trance of a psychic and an individual in the hypnotic state. the only immediately discernible difference is that the one is self-induced, while the other is induced by, and subject to, the control of the hypnotis

race its effectiveness in treating patients with schizophrenia and other mental disorders. it was also utilized in conjunction with cancer patients and alcoholics. lsd was found to create such primary effects as the following: 1. a feeling of being one with the universe; 2. recognition of two identities; 3. a change in the usual concept of self; 4. new perceptions of space and time; 5. heightened sensory perceptions; 6. a feeling that one has been touched by a profound understanding of religion or philosophy; 7. a gamut of rapidly changing emotions; 8. increased sensitivity for the feelings of others; 9. such psychotic changes as illusions, hallucinations, paranoid delusions, severe anxiety. in 1966 the investigational drug branch of the food and drug administration (fda) distinguished fou

ion techniques [online] http//www.soothingyourself.com. 18 november 2002. wildmind. guide to meditation techniques, relaxation, and stress management [online] http/ www.wildmind.org. 18 november 2002. extrasensory perception: the sixth sense extrasensory perception esp is defined by parapsychologists as the acquisition by a human or animal mind of information it could not have received by normal, sensory means. some researchers, however, take issue with the term extrasensory perception. they protest that the phenomena may not be perception at all, as the receiver of this information does not know if the knowledge is right or wrong when he or she first perceives it. it takes a corroborating incident to convince anyone that he or she has perceived anything via extrasensory means. some paraps

okinesis, hauntings, reincarnation, and out-of-body or near-death experi- t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d mysteries of the mind 157 yoga is used as a form of relaxation (the gale group) ences. here are brief definitions of the areas of esp that are studied by parapsychologists: clairvoyance is the awareness, without physical aids or normal sensory means, of what is going on elsewhere. in recent years, clairvoyance has sometimes been called remote viewing. out-of-body experience (also called astral projection) is the apparent projection of the mind from the body, often with the seeming ability to travel great distances in a matter of seconds. precognition (premonition) is the obtaining of information about the future that could not h

ey mature, tend to inhibit these subconscious faculties or allow them to atrophy. many parapsychologists, psychologists, anthropologists, and psychoanalysts, including sigmund freud (1856 1939, have theorized that telepathy may have been the original archaic method by which individuals understood one another. as a better means of communication evolved one that could be readily intelligible to the sensory organs the original archaic methods were pushed into the background of the human subconscious where they may still persist, waiting to manifest themselves under certain conditions. it is obvious to psi researchers that some individuals, functioning largely according to 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 158 mysteries of the mind bruce

researchers that some individuals, functioning largely according to 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 158 mysteries of the mind bruce willis and haley joel osment in the film the sixth sense (ap/wide world photos) extrasensory perception is defined the acquisition by a human or animal mind of information it could not have received by normal, sensory means. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d mysteries of the mind 159 an opinion poll conducted in canada in october 2002 discovered that 40 percent of canadians believe that certain individuals have extrasensory perception that enable them to see into the future. the poll also revealed that 30 percent of the respondents had consulted wi

of spirit. in their opinion, psychical research would best be examined in the laboratory under controlled conditions. learning of dr. william mcdougall s interest in the paranormal, the rhines contacted him at duke university, and professor mcdougall invited them to join him at durham. in 1934, after they had established the parapsychology laboratory, j. b. rhine wrote a monograph entitled extra-sensory perception, which managed to get noticed by the media and subsequently gained wide attention for the esp lab at duke. the monograph led to rhine s new frontiers of the mind (1937, which became a book-of-the-month club selection. within a short time after achieving such a level of celebrity, rhine had a primetime radio program and was focusing attention on the work in psychical research tha

hat registered their brain-wave patterns. after a brief period of time, the receiver began to produce the same rhythmic pattern of brain waves as the sender, who was exposed to the flashing light. targ and puthoff also carried out experiments in what came to be known as remote viewing, in which sender and receiver were separated by distances that eliminated any possibility of any form of ordinary sensory communication between them. dr. charles t. tart (1937) studied electrical engineering at the massachusetts institute of technology before deciding to become a psychologist. he received his doctorate in psychology from the university of north carolina in chapel hill in 1963 and while a member of the faculty at the university of california at davis for 28 years became internationally known f

to a hypnotic trance corresponding to the proper level of consciousness in which esp manifests. at this stage the subject was in an extremely suggestible state. unfortunately, the maintenance of such a state requires the suspension of critical thinking. without this discriminatory aid the subject makes mistakes, as he or she is unable to determine the difference between true impressions and other sensory impressions. to overcome this difficulty, ryzl juggled the different levels of hypnosis. thus, while the subject was in deep sleep, he was more receptive to extrasensory impressions, and while in the lighter stages, he could use his critical faculties and memory. in this way the subject was able to progress by correcting his own mistakes and by learning to rely upon, and trust, his own jud

as able to progress by correcting his own mistakes and by learning to rely upon, and trust, his own judgment. 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 168 mysteries of the mind an interesting difficulty that arose concerned the resistant aspect of psychic impressions. psi impressions do not seem to occur in the same set patterns and symbology as do sensory impressions. extrasensory perceptions are usually perceived subjectively and manifest most frequently through the physical senses as hallucinatory experiences. this means that a color may manifest itself as a texture, sound, or temperature. ryzl learned that one of the difficulties in testing for esp lies in the fact that psychically received impressions, manifesting as false sensory hallu

nly in the literature of psychical research but in that of science itself for more than 2,000 years. the bible includes a collection of divinely inspired prophecies and promises. over the centuries, an argument that time is not an absolute has been building up. a great number of psi researchers have suggested that the common concept of time might be due to the special pattern in which humankind s sensory apparatus has evolved. one thing seems certain about true precognition: whether it comes about through a dream or the vision of a seer, the percipient does not see possibilities but actualities. in 1934, h. f. saltmarsh issued a report to the london society for psychical research in which he had made a critical study of 349 cases of precognition. in the report, and later in his book forekn

k holders, and candlesticks into motion, while talking to others with an altogether untroubled smile. frequently such demonstrations took place with jonsson situated a great distance away, and yet he was able to exert such force that, on some occasions, objects were moved several yards in one direction or another, sometimes directly up into the air. in rhine s view, clairvoyance and telepathy are sensory types of phenomena, matter affecting mind; pk is a motor-type phenomenon, mind affecting matter. in his opinion, the existence of one implies the existence of the other and he maintained that they are closely related phenomena. in his series of tests, rhine noted that dice-throwers with marked control over the dies were much more successful at the beginning of a run. the same sort of decli

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

magician can acquire the ability to blot out extraneous sounds and perform the necessary rituals regardless of environmental distractions. the serious magicians keep a record of what works, what does not work, and what factors they think contributed to the success of a particular ritual. it may be that true magick lies in the unlimited reach of the psyche: mind contacting mind through other than sensory means; mind influencing matter and other minds; mind elevating itself to a level of consciousness where past, present, and future become an eternal now. although humans may clothe these experiences according to the cultural context in which they are most functional, these evidences of the non-physical capabilities of human beings are universal. prestidigitation, the-hand-is-quicker-thanthe

ment have displayed the proper attitude of receptivity, they must go alone into the wilderness to fast, to receive their spirit guide, and to receive a secret name and a sacred song. perhaps the guide will also grant special powers of healing or prophecy to the supplicants. the recipient of tribal empowerment is able to obtain personal contact with the invisible world of spirits and to pierce the sensory world of illusion which veils the great mystery. often this gift is heightened by the intoning of the personal mantra, the personal song, the holy syllables that attune him or her with the eternal sound, the cosmic vibration of all creation. a crucial element in tribal empowerment is the ability to rise above linear time. most t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a

THE GOLDEN ESSENCE

is new. the truth that you became aware of again was a truth that you always had, and were a part of. the human descent into the illusion of serial time, and the narrowed focus of common egoistic existence, had caused a kind of forgetting, but every motion of fate, every waving leaf, every event and every sound, had the essence of an eternal, timeless reality moving at its heart, and every single sensory thing- if we had true and full awareness of it- could return it (and us) to the source, and complete the loop, allowing us to recognize the truth, thus renewing us from a limited state and re-generating us into to an unlimited one. craft mythology now, we must begin to study craft mythology, which will in turn lead into a deep dissection of the housle, and show how the housle completely su

e objects and forces- the animal may have a rudimentary ability for abstraction (some animals more than others) but no animal has the ability higher than humans, for no animal is as directly, wordlessly aware of the cunning fire within as the human animal. an animal has no choice but to view and experience the forces of the world and fate as absolutes in their awareness; to have only awareness of sensory object, and to instinctively react according to them. but a human, on the other hand, has a special gift, a special way of experiencing the same sensory objects- humans have another level of awareness added in to the basic animalistic awareness- humans can be aware of the fact that they are aware of things. that s the key. when an animal is aware of trees around it, it experiences its awar

THE MIDDLE PILLAR

of consciousness that are associated with the experience of union with the divine. it is equivalent to the various stages of the "great work" of western mystics and magicians. tradition says that when the kundalini unites with the crown chakra, the result is a shock to the nervous system which arouses the pineal gland out of its dormancy to provide the practitioner with various siddhis or psy&c/ sensory powers that have been lost through neglect. many yogis15 warn against practicing kundalini yoga without a teacher and without extensive practice in hatha yoga. this is because the kundalini energy may encounter impurities and psychic blockages in the subtle body as it flows upward. the fiery energy of the kundalini tries to burn its way through such obstacles. if too much obstruction is ex

THE PATH OF KABBALAH

what then is the actual reality around us? after having been concealed for thousands of years by jewry, kabbalists can now state that there is no reality at all, but something called his essence, the upper force. that force operates in such a way that one sees him as an image of a certain reality, which we denominate my world. one can see and feel varying images and sensations depending on one s sensory organs and inner properties. all our sensations are subjective and exist only with regards to our feelings. in the sensory organs of a different creature, such as an alien s for instance, that world would appear completely different. it is possible that that creature s sensory organs are so different to our own, that it might exist here, but in a different dimension, without colliding with

y that humanity has yet to attain. but it is not enough to merely study the text, because we are reading about the unknown. we must also direct ourselves to the right vision, and be prepared for a truer and as yet concealed feeling. everything exists inside us. outside us there is only the upper force, the creator. we cannot feel him in anyway. what we do feel is only how the creator works on our sensory organs. only by the consequence of these sensations can we guess anything about the creator. in fact, it is not about the creator, but about how he appears to us, how he wants to be felt. hence, the study of kabbalah must be correctly aimed; the thought must be focused on studying the inner attributes that we still cannot see in us. all the world, partzufim, sefirot, names, everything the

ld be taught how to climb along the spiritual path from below upward, not the other way around. but the truth is, that it is the exact same path that the kabbalists write about. a kabbalist is a person who lives in our world, but has attained spirituality from below upward. none of the writings of kabbalists speak of a person who hasn t attained spirituality. our purpose is to build an additional sensory instrument, with which to feel the spiritual world and the creator. that is how it was done before and that is what kabbalists write about. there is no other revelation of the creator to man. a person can feel the spiritual world and the creator only by changing himself. that is what he can write about and convey to others. the first man wrote about his attainments, abraham the patriarch f

tside the bounds of our emotions and see the general and real picture of creation. they have the ability to connect the causes and the consequences, while we are able to see no more than a tiny negligible part of it. we cannot see the reason for what happens to us, let alone the consequences of our actions. these people are just as human as we are, but they have succeeded in developing additional sensory organs. they are called kabbalists because they have an ability to receive the upper knowledge, eternal pleasure and the force of the creator. the method that allows them to exit beyond the boundaries of our nature and its limitations is called the wisdom of kabbalah. it tells us how any person can understand the reality beyond our world and perceive the actual reality, the seemingly exter

lowest circle, can feel only our own world. but if a person can ascend with his senses to the spiritual world, to a higher circle, he becomes able to feel that world as well as the worlds below it. thus, kabbalists live in several worlds at the same time, and are therefore aware of all the reasons for and the consequences of the events in our world. with the wisdom of kabbalah and the additional sensory organs, a person begins to see the broader picture in every feeling. his thoughts and acts become clear because he discovers their origin, their spiritual root. we see a wider picture of reality in every new degree, which we call this world, or my world, because it becomes our world. our next world is what we have yet to attain, meaning the segment of the picture to be discovered in the ne

rinciple 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 example: we cannot perceive the actual sound, only the movement of our eardrum that is a consequence of the pressure of the wave in the air that pressures our eardrum, coming from the generator of the sound. therefore, it is not the wave itself that we feel, but the response of o

anything outside us, only our responses to the external influences. for example: we cannot perceive the actual sound, only the movement of our eardrum that is a consequence of the pressure of the wave in the air that pressures our eardrum, coming from the generator of the sound. therefore, it is not the wave itself that we feel, but the response of our eardrum to the pressure of the wave. all our sensory organs operate by reacting to an external stimulus. in the end, we only feel ourselves. but in order to react to an external stimulus in such a way, we must have the same properties as the stimulus. for example: a person would respond to an insult, but a mouse would not, because a mouse doesn t have the corresponding property to perceive this stimulus. thus, if we acquire the spiritual att

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

all our assumptions and measurements are subjective. the scientists themselves maintain that the results of their experiments depend on the experimenter, meaning they are subjective. a person therefore, cannot come to an absolute understanding of his environment, the reality he lives in. let us assume that there are other forms of life on other planets. and let us also assume that they have other sensory organs than our own. they would naturally feel their world completely different than the way we see it. they would define it according to their sensory organs. regression q: why must we descend to the lowest spiritual degree in order to be able to receive the attributes of the creator? can this process be avoided? a: the creature must have both the possibility and the strength to choose be

tic ambition, a sophisticated form of egoistic exploitation. and because our nature is absolute egoism we are only able to discover and feel external stimulus that correspond to our internal egoistic attributes. the collective picture of the external stimulus that we feel with our egoistic attributes is called our world. that is all we can feel with our egoistic attributes. in fact, it is not our sensory organs that are egoistic, it is the heart that stands behind the senses, our ambition to derive the maximum pleasure from all these sensations. if there had been an altruistic heart behind these senses instead of an egoistic one, we would be able to retrieve completely different information with the exact same senses. that would have been the picture of the next world, or the spiritual wor

that there might be another sense. he will never be 231 of 273 able to imagine it, much less create it, because he will never feel a desire for something that is not already in him, just as we never feel the need for a sixth finger on our hand. that is why all the tools man builds and all the research systems only enhance our existing sense but under no circumstances can they yield new ones. our sensory organs provide us with everything we need for that purpose, and because other sensory organs mean another creation, whereas we are limited by the physical boundaries of our creation, therefore we can never imagine it. we will never be able to picture what is it exactly that we are missing so that we can feel and perceive our environment differently than we feel it with our current senses

hereas we are limited by the physical boundaries of our creation, therefore we can never imagine it. we will never be able to picture what is it exactly that we are missing so that we can feel and perceive our environment differently than we feel it with our current senses. regardless of how advanced out technology becomes, we will still be unable to break the boundaries of our creation. our five sensory organs create a clear framework of understanding, and because our fantasy is in fact the figment of our imagination, it is based on those five senses, and we will never be able to imagine something that is not like us or the world around us. if i ask of you, for example, to describe to me something that is like nothing that exists in our world, as though a creature from another world, you

from another world, you will still comprise it from elements that exist in our world. though our space is only a substance we can feel in a certain manner, there are other worlds and other creatures that we cannot feel though they exist in the same dimension as we do. i am deliberately using the term dimension, in our limited understanding, to demonstrate how incapable we are of feeling what our sensory organs are not meant to understand. in fact, even the dimension is meaningless. in a different sensation the dimension also becomes something completely different. for example, if you try to imagine what we would see instead of the ordinary universe if we could see with x-ray eyes. this demonstrates what a drastic change can a single alteration in our senses produce on our picture of the w

TYSON DONALD NEW MILLENNIUM MAGIC

ould see exactly the same sky and mountains if they stood side by side in the same place looking in the same direction. they also believe that they see the world in the same way their distant ancestors saw it-that if they were transported back to elizabethan london, they would see the city with the same perceptions as shakespeare. both assumptions are wrong. the mind does not passively accept the sensory information that enters it. it is creative, and continuously builds up the world out of the millions of bits of data it processes in much the way a newspaper photograph is made of countless tiny dots. the sole knowledge human beings have of the world is the interpretation created by their own minds. this is why eastern mystics say the world is a dream. what is usually thought of as externa

y tone his or her desires would be completely ineffective. even if through an immense act of will the magus suc- ceeded in sending words into the subconscious, words have only a limited power there. words are symbols, it is true, but symbols of a second level abstracted away from the symbolism of the natural world. the subconscious would be forced to translate the words into its own vernacular of sensory symbols, which are mainly visual, and most of the power of the initial impulse of will would be lost. manifest physical expressions of the symbols of ritual, such as the magical instru- ments, hand gestures and body motions, sounds, colors, scents, tastes, textures, and images, should be employed wherever possible. this gives the conscious mind (the awareness of the magus) a tangible input

thod of gaining enlightenment. this is a learned technique of stilling the mind so that the light can speak if it chooses to make itself heard. the din that echoes continuously in the skull of the average modern man or woman makes it utterly impossible for the light to express itself at a safe volume. it is always possible for the light to flood the mind of a human being to the exclusion of other sensory signals, but this can result in madness and only happens in circumstances of dire necessity. the islamic mystics of the middle ages wrote that the voice of god can clearly be heard at all times and in all places, and that it is only the willful stupidity of mankind that obscures it. when the light speaks to an individual on the personal level, it does so through the mediation of a perceive

new-a creature from an entirely different dimension or plane of reality, for example-you would either be utterly unable to comprehend it or make sense out of it on any level, or you would automatically translate that new perception into a collage of familiar images and patterns that you have stored in your memory, so that you could place the strange new perception in context with the rest of your sensory experiences, and in this way derive some kind of metaphorical meaning from it. a good illustration of the way the human mind balks at anything strange or new is the reaction we have when we meet for the first time someone who has lost a finger from one of their hands. more often than not, we cannot see that the fin- ger is missing, even when we look directly at the maimed hand. we may get

TYSON DONALD SOUL FLIGHT

ugh he apparently possessed enough mediumistic ability to see it himself. durville wrote that the double resembled the medium out of whom it was drawn, varied in luminosity, and was united to the body of the medium by a little cord. he asserted that it could see through distant opaque bodies, and most surprisingly, that it caused a calcium sulfide screen to glow when it approached the screen "the sensory organs of the medium were seated in the phantom. at close approach it produced a sensation of cold, was humid to the touch and made the fingers luminous in the dark."74 this material appears in durville's book les fantdmes des vivants, and was referred to with great interest by hereward carringt n. durville concluded that astral projection proved, beyond a doubt, not only the existence of

es. they usually pass invisible to human sight, but can if they wish materialize their forms to such a degree that they become visible. most types want nothing to do with humanity and avoid the habitations of man. leadbeater observed that fairies are masters of illusion and are capable of deceiving not only an individual but whole groups at one time. he rightly compared this talent to the similar sensory deception practiced by hindu fakirs, who during their public performances are able to fool their audiences into seeing whatever they will them to see. the power of these spirits to manipulate human senses is seldom accorded the importance it deserves in accounts of their natures and abilities. another inhuman class of beings sometimes found on the astral planes is the devaswhat we in the w

henomenon had no physical cause at all, there would be no way for us to perceive it because human beings are physical entities. so it has to make an impression 178. clark. 62-3. chapter nine: ufo abductions 149 on our senses somehow. for that to take place, it has to be physical at some time" this might seem self-evident to someone bound to a conventional view of reality, but it is simply untrue. sensory metaphors information concerning spiritual beings does not reach us through our physical senses at all. it only appears to reach us through our senses. it is generated within the mind in the form of what i have termed sensory metaphors and then is apparently projected outward into what we like to think of as our external environment. i say "apparently projected" because the external enviro

spiritual beings does not reach us through our physical senses at all. it only appears to reach us through our senses. it is generated within the mind in the form of what i have termed sensory metaphors and then is apparently projected outward into what we like to think of as our external environment. i say "apparently projected" because the external environment exists within the mind, where the sensory metaphor was generated in the first place, so no projection is required. a dream is a kind of sensory metaphor. spirits can talk to us in our dreams, and we hear them. we seem to hear them with our ears, but we hear only a sensory metaphor of their voices. it might perhaps be argued that in order to excite the mind, in the process of generating a sensory metaphor to simulate its material p

be physical, since it affects the brain. yet few theologians, and fewer scientists, would be willing to grant the existence of a physical soul. the important point to grasp is that information about spiritual beings does not come from outside the avenues of the five physical senses. rather, it is generated within the mind, and it is given the illusory form of sense impressions through the use of sensory metaphors, so that the information appears to be obtained by the external senses. this illusion can be absolutely perfect. if you think about the implications of this, you will soon see how significant they are. it is often impossible to tell the difference between a sensory metaphor and a sense impression. let me give you an example. suppose a spirit presents itself as a gray alien. the s

are. it is often impossible to tell the difference between a sensory metaphor and a sense impression. let me give you an example. suppose a spirit presents itself as a gray alien. the spirit exists only on the astral level of the mind as it has no physical existence whatsoever. however, it can only interact with the mind of the person with whom it communicates by casting itself into the form of a sensory metaphor. it puts on a body and apparently projects that body into the outer environment, making it completely solid and real to the person who experiences the sensory metaphor of its existence. it is not really in the physical world at all; it has merely overlaid an astral form of itself that exists in the astral world on top of the physical world. yet, to the person who perceives it, it

riends approach the alien, they will be able to poke its gray skin with their fingers, assuming that the spirit is that tolerant of human stupidity. they will hear its words at the same time that the primary human contact hears them. we will carry the example one step further. suppose that one of the friends has a digital camera, and snaps a photograph of the alien. the spirit is able to create a sensory metaphor of the image on the display screen of the camera in the minds of all those who watched the picture being taken so that when the group gathers around the display of the camera, they seem to see the image of the gray alien even though in a strictly physical sense no image was impressed upon the sensor of the camera. yet how are these observers to determine that the image they look a

p gathers around the display of the camera, they seem to see the image of the gray alien even though in a strictly physical sense no image was impressed upon the sensor of the camera. yet how are these observers to determine that the image they look at is different from the image they see? publish it in a national magazine? yes, that might work. but how do we know how extensive the influence of a sensory metaphor is, or how greatly it can be extended? we do not know. eventually, it might be presumed, the power of the sensory metaphor would reach its limit, and someone would notice that no alien was ever present in the photograph. but who can say when? to complicate matters, there is the factor of mind control. spirits can possess human beings quite easily, and use their bodies to manufactu

stral body. a useful habit is formed that aids in creating the correct internal conditions for projection. if you find that the use of a disk or circlet gives you a headache, you should stop using it, or at least change to a lighter disk, or looser circlet, that applies less pressure. the pain of a headache makes soul flight difficult or impossible. music music can be helpful in creating a unique sensory state that you associate only with the ritual of projection. once it becomes habitual, it will strongly aid in causing separation of the double to occur. common sense is needed when picking what music to use. the music should be pleasant, but not overly interesting. background music is needed that can play yet be almost ignored by the mind. vocal music is generally a poor choice to create

ixteen: astral guides 277 it's like folding space. you are traveling, but you're not moving."225y ou do not actually project yourself to distant places; you access those places in your mind by the process he likened to folding space. one of the reasons descriptions of astral projection differ so radically is that the common concept of projection through space of some sort of subtle body is only a sensory metaphor adopted by the mind for the sake of its reassuring familiarity. travelers are not describing a physical process, but a mental process. the mind contains the physical body, the astral body, and the entire perceived world not only of the present moment, but of all past memories of the individual. it may also be connected with the minds of other human beings, or even with the minds o

TYSON DONALD THE MAGICAL WORKBOOK

uman mind. the ultimate goal is similar in both practices-to master the personal universe and yoke it to the higher aspirations. power over the environment is a byproduct of skilled magic, but even more significant is the command of the self attained by the magus. on the physical level, magic relies on tools such as the wand, the chalice, and the altar to divide space and energize objects. on the sensory level, it uses scents, colors, textures, and sounds to focus and direct the attention. on the emotional level, feelings such as enthusiasm, joy, devotion, love, and desire are employed as engines of the ritual purpose. on the mental level, creative visualization shapes and manipulates the substance of the imagination so that they appear to be materially present before the sight. on the spi

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

ot be understood except through the modalities of time; we cannot think of consciousness in the absence of time, nor time in the absence of consciousness. 120 indeed, for kant, we cannot account for human experience without presuming the unity of self-consciousness the hypothetical construct of transcendental apperception the i think that accompanies all representations and thereby holds manifold sensory data together in time.121 i am an object of inner sense and all time is merely the form of inner sense. for it really says no more than that in the whole time in which i am conscious of myself, i am conscious of this time as belonging to the unity of my self, and it is all the same whether i say that this whole time is in me, as an individual unity, or that i am to be found with numerical

Return to Occult Library Index



Related Matches
active air alien astral black circle clairaudience clairvoyance communication conscious consciousness correspond cosmic creation creator death degree desires dimension divine dream dreams earth egoism egoistic element elements energy esoteric esp eternal etheric existence external eye faculty faculties fire five force forces form forms gnosis god heart human humans humanity illumination illusion infinite initiation intelligence intelligent internal kabbalist kabbalists kabbalah karma knowledge living london lucis magic magick magical magician manifest material matter meditation medium mental mind modern mysteries mystical mystics natural nature negative order parapsychology people perception perceptions phenomenon physical plane planes possession power powers psi psyche psychic psychology re reality realm religious ritual sensitive sensitivity sensory set seven sigil sigils society solar soul sphere spirit spirits spiritual spirituality state states subtle symbol symbols symbolism telepathy three trance truth unfoldment universal universe vibration water white wisdom witches world worlds yoga


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