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THE TAO

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ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

serious study: the equinox. the standard work of reference in all occult matters. the encyclopaedia of initiation. collected works of a. crowley. these works contain many mystical and magical secrets, both stated clearly in prose, and woven into the robe of sublimest poesy. the yi king (s.b.e. series, oxford university press) the "classic of changes; gives the initiated chinese system of magick. the tao teh king (s.b.e. series) gives the initiated chinese system of mysticism. tannhauser, by a. crowley. an allegorical drama concerning the progress of the soul; the tannhauser story slightly remodelled. the upanishads (s.b.e. series) the classical basis of vedantism, the bestknown form of hindu mysticism. the bhagavad-gita. a dialogue in which krishna, the hindu "christ, expounds a system of

active form of liber ccclxi "liber xxi. the classic of purity" by ko hsuen. a new translation from the chinese by the master therion. unpublished "liber xxv. the ritual of the star ruby" an improved form of the lesser ritual of the pentagram, liber cccxxxiii, the book of lies, pp. 34& 35. also appendix vi of this book "liber xxvii. liber trigrammaton, being a book of trigrams of the mutations of the tao with the yin and yang" an account of the cosmic process: corresponding to the stanzas of dzyan in another system. unpublished "liber xxx "liber librae" an elementary course of morality suitable for the average man. equinox i, p. 17 "liber xxxiii" an account of a. a. first written in the language of his 217 period by the councillor von eckartshausen and now revised and rewritten in the univ

npublished "liber cl. de lege libellum" 221 a further explanation of the book of the law, with special reference to the powers and privileges conferred by its acceptance. equinox iii, part 1, p. 99 "liber clvi. liber cheth, vel vallum abiegni" a perfect account of the task of the exempt adept considered under the symbols of a particular plane, not the intellectual. equinox vi, p. 23 "liber clvii. the tao teh king" a new translation, with a commentary, by the master therion. unpublished "liber clxv. a master of the temple" being an account of the attainment of frater unus in omnibus. the record of a man who actually attained by the system taught by the a. a. part-published in equinox iii, i, p. 127 "liber clxxv. astarte vel liber berylli" an instruction in attainment by the method of devoti

me insight into the nature of the great work which lies beyond these elementary trifles, however, we should mention that an intelligent person may gather more than a hint of its nature from the following books, which are to be taken as serious and learned contributions to the study of nature, though not necessarily to be implicitly relied upon "the yi king (s.b.e. series, oxford university press "the tao teh king (s.b.e. series "tannhauser, by a. crowley "the upanishads "the bhagavad-gita "the voice of the silence "raja yoga, by swami vivekananda "the shiva sanhita "the aphorisms of patanjali "the sword of song "the book of the dead "rituel et dogme de la haute magie. 373 "the book of the sacred magic of abramelin the mage "the goetia "the hathayoga pradipika "the spiritual guide of molino

se unbidden. the adept may then practise this, stopping at this stage, and encouraging instead of suppressing the flashes of memory. 9. zoroaster has said "explore the river of the soul, whence 416 or in what order you have come; so that although you have become a servant to the body, you may again rise to that order (the a. a) from which you descended, joining works (kamma) to the sacred reason (the tao. 10. the result of the second method is to show the adept to what end his powers are destined. when he has passed the abyss and becomes nemo, the return of the current causes him "to appear in the heaven of jupiter as a morning star or as an evening star<infinite "coagula" t

ALEISTER CROWLEY MAGICK WITHOUT TEARS

d the whole of my study; in diagram 2 that absence-of-dog is no longer there; so one or more of them must have got in somehow. that's that; i know it may be a little difficult at first; fortunately there is a different way- the chinese way- of stating the theorem in very much simpler terms. s. the chinese, like ourselves, begin with the idea of "absolute nothing" they "make an effort, and call it the tao" but that is exactly what 24^ lute> d s 25^ keynote: same two labeled squares, but this time the square with s overlaps lower right of d square at an angle--gratuitious comment: crowley's language is invalid but diagrams ok 26^ keynote: need to label these two figures 43 the tao comes to mean, when we examine it. they see quite well, as we magic without tears get any book for free on: www

that of perfect elasticity. it possesses something of the cold-bloodedness of mathematics; and for this reason it seems fair to say, for the purposes of elementary study, that pythagoras is its most adequate exponent in european philosophy. since the discovery of asiatic thought, however, we have no need to take our ideas at second-hand. the yellow school of magick possesses one perfect classic. the tao teh king32. 31* it is interesting to note that the three greatest influences in the world today are those of teutonic hebrews: marx, hertz, and freud. magic without tears get any book for free on: www.abika.com 85 32* unfortunately there is no translation at present published which is the work of an initiate. all existing translations have been garbled by people who simply failed to unders

magical doctrine; and, religious persons being by definition entirely unscrupulous, it follows that any given religion is likely to contain scraps of magical doctrine, filched more or less haphazard from one school or the other as occasion serves. let the reader, therefore, beware most seriously of trying to get a grasp of this subject by means of siren analogies. taoism has as little to do with the tao teh king as the catholic church with the gospel. the tao teh king inculcates conscious inaction, or rather unconscious inaction, with the object of minimizing the disorder of the world. a magic without tears get any book for free on: www.abika.com 86 few quotations from the text should make the essence of the doctrine clear. x 3 "here is the mystery of virtue. it createth all and nourishet

hat contemptuously aloof from the eternal conflict of the black school with the white. at the same time, there is a certain feeling among the yellow adepts that should either of these schools become annihilated, the result might well be that the victor would sooner or later turn his released energy against themselves. in accordance, therefore, with their general plan of nonaction, as expressed in the tao teh king, of dealing with mischief before it has become too strong to be dangerous, they interfere gently from time to time to redress the balance. during the last two generations the masters of the yellow school have been compelled to take notice of the progressive ruin of the white adepts. christianity, which possessed at least the semblance of a white formula, is in the agonies of decom

piety of the servile doctrine of mysticism about the surrender of the will. nor is this idea of surrender actually correct; the will must be identified with the divine will, so-called. one wants to become like a mighty flowing river, which is not consciously aiming at the sea, and is certainly not yielding to any external influence. it is acting in conformity with the law of its own nature, with the tao. one can describe it, if necessary, as "passive love; but it is love (in effect) raised to its highest potential. we come back to the same thing: when passion is purged of any "lust of result" it is irresistible; it has become "law" i can never understand why it is that mystics fail to see that their smarmy doctrine of surrender actually insists upon the duality which they have set out to

the bhuchari-siddhi quite a number of times; but i never observed no. 4. on several occasions other people have seen me levitated, though never to a height of more than a foot or so. here is the best account of such an incident, of those at my immediate disposal "nearly midnight. at this moment we stopped dictating, and began to converse. then fra. p. said "oh, if i could only dictate a book like the tao teh king" then he close his eyes as if meditating. just before i had noticed a change in his face, most extraordinary, as if he were no longer the same person; in fact, in the ten minutes we were talking he seemed to be any number of different people. i especially noticed the pupils of his eyes were so enlarged that the entire eye seemed black (i tremble so and have such a quaking feeling

d- or gaseous- of expressions. 5 "us. why "us? is this a reference to the old school tie, or that finishing school in brussels, and the ticket to the royal enclosure at ascot? i do not suppose for a moment that you meant it that way: but it's there. and so- anecdote of lao-tze. the old one was surrounded as usual by a galaxy of adoring disciples, and they were trying to get him to show them where the tao was to be found. it was in the sun and moon, he admitted; it was in the son of heaven and in the superior man (not george nathaniel curzon, however. it was in the blossoms of springtide, and in the chilling winds that swept over from siberia, and in the wild geese that it bore southward when their instinct bade them. in short, the catalogue began to look is if it were going to extend indef

an (not george nathaniel curzon, however. it was in the blossoms of springtide, and in the chilling winds that swept over from siberia, and in the wild geese that it bore southward when their instinct bade them. in short, the catalogue began to look is if it were going to extend indefinitely; and an impatient disciple, pointing to certain traces left by a mule in its recent passage, asked "and is the tao also in that" the master nodded, and echoed "also in that. then what becomes of this privileged "us? we are obliged to extend it to include everything. then, as we have just seen "god" also is unfettered by definitions. net result "god within us" means precisely nothing at all. and so it does, by bradman "bind nothing! let there be no difference made among you between any magic without tea

re is only one proper reaction magic without tears get any book for free on: www.abika.com 216 to event; that is, to adjust oneself with perfect elasticity to whatever happens. that tiger across the paddy-field looks hungry. there are several ways of dealing with the situation. one can run away, or climb a tree, or shoot him, or (in your case) cow him by the power of the human eye; but the way of the tao is to take no particular notice (this, incidentally, is not such bad magick; the diversion of your attention might very well result in your becoming invisible, as i have explained in a previous letter) the theory appears to be that, although your effort to save yourself is successful, it is bound to create a disturbance of equilibrium elsewhere, with results equally disastrous. even more s

ALEISTER CROWLEY MEDITATION

e can equally attain, and that with an ease and speed which was previously impossible. the first grade in their system is that of student. a student must possess the following books: 1. the equinox, 2. 777. 3. konx om pax. 4. collected works of a. crowley; tannhauser, the sword of song, time, eleusis. 3 vols. 5. raja yoga, by swami vivekananda. 6. the shiva sanhita, or the hathayoga pradipika. 7. the tao teh "k"ing and the writings of "k"wang tze: s.b.e. xxxix, xl. 8. the spiritual guide, by miguel de molinos. 9. rituel et dogme de la haute magie, by eliphas levi, or its translation by a. e. waite. 10. the goetia of the lemegeton of solomon the king. these books should be well studied in any case in conjunction with the second part- magick- of this book iv. 45 study of these books will giv

ust be an infinite. the ultimate resolution not having been performed, its symbol must not be portrayed. if any person were to gain access to v.v.v.v.v<world himself> and ask him to discourse upon any subject, there is little doubt that he could only comply by an unbroken silence, and even that might not be wholly satisfactory, since the tao teh king says that the tao cannot be declared either by silence or by speech. in this preliminary task of collecting materials, the idea of the ego is not of such great moment; all impressions are phases of the non-ego, and the ego serves merely as a receptacle. in fact, to the well regulated mind, there is no question but that the impressions are real, and that the mind, if not a "tabula

ALEISTER CROWLEY TAO TEH KING

s in these so-called sacred writings might owe their appearance to our ignorance of the historical and religious circumstances, a knowledge of which would render them intelligible. during my solitary wanderings among the mountainous wastes of yun nan, the spiritual atmosphere of china penetrated my consciousness, thanks to the absence of any intellectual impertinences from the organ of knowledge. the tao teh king revealed its simplicity and sublimity to my soul, little by little, as the conditions of my physical life, no less than of my spiritual, penetrated the 3 sanctuaries of my spirit. the philosophy of lao tze communicated itself to me, in despite of the persistent efforts of my mind to compel it to conform with my preconceived notions of what the text must mean. this process, having

ht. no sooner had this resolve taken possession of me than i realized that the task approximated to impossibility. his very simplest ideas, the primitive elements of his thought, had no true correspondences in any european terminology. the very first word 'tao' presented a completely insoluble problem. it had been translated 'reason' the 'way 'to on' none of these covey the faintest conception of the tao. the tao is 'reason' in this sense, that the substance of things may be in part apprehended as being that necessary relation between the elements of thought which determines the laws of reason. in other words, the only reality is that which compels us to connect the various forms of illusion as we do. it is thus evidently unknowable, and expressible neither by speech nor by silence. all th

he laws of reason. in other words, the only reality is that which compels us to connect the various forms of illusion as we do. it is thus evidently unknowable, and expressible neither by speech nor by silence. all that we can know about it is that there is inherent in it a 5 power (which, however, is not itself) by virtue whereof all beings appear in forms congruous with the nature of necessity. the tao is also the way- in the following sense. nothing exists except as a relation with other similarly postulated ideas. nothing can be known in itself, but only as one of the participants in a series of events. reality is therefore in the motion, not in the things moved. we cannot apprehend anything except as one postulated element of an observed impression of change. we may express this in ot

ticipants in a series of events. reality is therefore in the motion, not in the things moved. we cannot apprehend anything except as one postulated element of an observed impression of change. we may express this in other terms as follows. our knowledge of anything is in reality the sum of our observations of its successive movements, that is to say, of its path from event to event. in this sense the tao may be translated as the way. it is not a thing in itself in the sense of being an object susceptible of apprehension by sense or mind. it is not the cause of any thing, but the category underlying all existence or event, and therefore true and real as they are illusory, being merely landmarks invented for convenience in describing our experiences. the tao possesses no power to cause anyth

at the only reality of which we may be sure is this path or way which resumes the whole of our knowledge. as for to on, which superficially might seem the best translation of tao as described in the text, it is the most misleading of the three. for to on possesses an extensive connotation implying a whole system of platonic concepts than which nothing can be more alien to the essential quality of the tao. tao is neither being nor not-being in any sense which europe could understand. it is neither existence nor a condition or form of existence. at the same time, to mh on gives no idea of tao. tao is altogether alien to all that class of thought. from its connection with 'that principle which necessarily underlies the fact that events occur' one might suppose that the 'becoming' of heraclitu

nor not-being in any sense which europe could understand. it is neither existence nor a condition or form of existence. at the same time, to mh on gives no idea of tao. tao is altogether alien to all that class of thought. from its connection with 'that principle which necessarily underlies the fact that events occur' one might suppose that the 'becoming' of heraclitus might assist us to describe the tao. but the tao is not a principle at all of that kind. to understand it requires an altogether different state of mind to any with which european thinkers in general are familiar. it is necessary to pursue unflinchingly the path of spiritual development on the lines indicated by the sufis, the hindus and the buddhists; 7 and having reached the trance called nerodha-sammapati, in which are de

asset in the intellectual bankruptcy of european thought is the hebrew qabalah. properly understood it is a system of symbolism infinitely elastic, assuming no axioms, postulating no principles, asserting no theorems, and therefore adaptable, if managed adroitly, to describe any conceivable doctrine. it has been my continual study since 1898, and i have found it of infinite value in the study of the tao teh king. by its aid i was able to attribute the ideas of lao tze to an order with which i was exceedingly familiar, and whose practical worth i had repeatedly proved by using 9 it as the basis of the analysis and classification of all aryan and semitic religions and philosophies. despite the essential difficulty of correlating the ideas of lao tze with any others, the persistent applicati

i had already done much to create a new language based on english with the assistance of a few technical terms borrowed from asia, and above all by the use of a novel conception of the idea of number and algebraic and arithmetical proceedings, to convey the results of spiritual experience to intelligent students. it is therefore not altogether without confidence that i present this translation of the tao teh king to the public. i hope and believe that careful study of the text, as elucidated by my commentary, will enable serious aspirants to the hidden wisdom to understand with fair accuracy what lao tze taught. it must however be laid to 10 heart that the essence of his system will inevitably elude intellectual apprehension unless it be illuminated from above by actual living experience o

only to be attained by unswerving application to the practices which he advocates. nor must the aspirant content himself with the mere attainment of spiritual enlightenment, however sublime. all such achievements are barren unless they be regarded as the means rather than the end of spiritual progress, and allowed to infiltrate every detail of the life, not only of the spirit, but of the senses. the tao can never be known until it interpret the most trivial actions of everyday routine. it is a fatal mistake to discriminate between the spiritual importance of meditation and playing golf. to do so is to create an internal conflict 'let there be no difference made among you between any one thing and any other thing; for thereby there cometh hurt((weh note: quote from al i,22 corrected slight

be known until it interpret the most trivial actions of everyday routine. it is a fatal mistake to discriminate between the spiritual importance of meditation and playing golf. to do so is to create an internal conflict 'let there be no difference made among you between any one thing and any other thing; for thereby there cometh hurt((weh note: quote from al i,22 corrected slightly) he who knows the tao knows it to be the source of all things soever; the most exalted spiritual ecstasy and the most trivial internal impression are from our point of view equally illusions, worthless masks, which hide, with grotesque painted pasteboard false and lifeless, 11 the living face of truth. yet, from another point of view, they are equally expressions of the ecstatic genius of truth- natural images

r point of view equally illusions, worthless masks, which hide, with grotesque painted pasteboard false and lifeless, 11 the living face of truth. yet, from another point of view, they are equally expressions of the ecstatic genius of truth- natural images of the reaction between the essence of onesself and one's particular environment at the moment of their occurrence. they are equally tokens of the tao, by whom, in whom, and of whom, they are. to value them for themselves is deny the tao and to be lost in delusion. to despise them is to deny the omnipresence of the tao, and to suffer the illusion of sorrow. to discriminate between them is to set up the accursed dyad, to permit the insanity of intellect, to overwhelm the intuition of truth, and to create civil war in the consciousness. fr

in whom, and of whom, they are. to value them for themselves is deny the tao and to be lost in delusion. to despise them is to deny the omnipresence of the tao, and to suffer the illusion of sorrow. to discriminate between them is to set up the accursed dyad, to permit the insanity of intellect, to overwhelm the intuition of truth, and to create civil war in the consciousness. from 1908 to 1918, the tao teh king was my continual study. i constantly recommended it to my friends as the supreme masterpiece of initiated wisdom, and i was as constantly disappointed when they declared that it did not impress them, especially as my preliminary descriptions of the book had aroused their keenest interest. i thus came to see that the fault lay with legge's translation, and i felt myself impelled to

n will abundantly contribute to the fulfillment of my true will for which i came to earth, and wring labour and sorrow to the utmost of which humanity is capable, the will to open the portals of spiritual attainment to my fellow men, and bring them to the enjoyment of that realisation of truth, beneath all veils of temporal falsehood, which has enlightened mine eyes and filled my mouth with song. the tao teh king((weh note: pagination re-starts from this point in the ts. the notes were collected to the back of the ts under the heading 'notes, beginning as page 88, but have been moved up to citation page in this version. chapter numbers have been placed above chapter titles, but this positional distinction is not made in the ts) liber lxxxi the tao teh king a new translation by ko yuen. cha

note: pagination re-starts from this point in the ts. the notes were collected to the back of the ts under the heading 'notes, beginning as page 88, but have been moved up to citation page in this version. chapter numbers have been placed above chapter titles, but this positional distinction is not made in the ts) liber lxxxi the tao teh king a new translation by ko yuen. chapter i the nature of the tao. 1. the tao-path is not the all-tao. the name is not the thing named((tao parallels pleroma, shiva, jod, etc. teh parallels logos, sakti, he, etc. but the conception of laotze unites all these at their highest. the best parallel is given in liber ccxx, caps. i. and ii, where hadit is tao and nuit, teh (yet these are in certain aspects interchanged) the point of this paragraph is to make di

t which priests invented legends of parthenogenesis- weh note: this footnote includes the diagram of the trigrams on the tree of life, but the diagram has been moved to the next page for reasons of space) 3. to understand this mystery, one must be fulfilling one's will((in a moral state, therefore, without desire, frictionless) and if one is not thus free, one will but gain a smattering of it. 4. the tao is one, and the teh but a phase thereof. the abyss of this mystery is the portal of serpent-wonder((cf. berashith for the identity of the phases of 'o degree' and 'something' serpent-wonder refers to the magical force called kundalini) weh note: footnote #2 above, extended here. in the original each of the eleven places is enclosed in a circle for one of the ten sephiroth and da'at. this c

th and da'at. this chart presents problems. crowley did not properly draw the trigrams, but mostly with unbroken lines. he also appears to have written in the wrong names for some of the trigrams. these difficulties have been corrected by reference to the diagram crowley made on the blank page preceding the table of content in his copy of the legge yi king. see oto newsletter, v. i, no. 3, p. 15. the tao. the teh, the tao, source of the mother source of the father# heaven# ch'ien# had# water fire# li, this# tui water# is chen# usually is k'an sun# had chen# this is li# air# sun# earth# ken moon# k'an# earth# k'un# 1 chapter ii the energy- source of the self. 1. all men know that beauty and ugliness are correlatives, as are skill and clumsiness; one implies and suggests the other. 2. so als

self. 1. all men know that beauty and ugliness are correlatives, as are skill and clumsiness; one implies and suggests the other. 2. so also existence and non-existence pose the one the other((i.e, the thought of either implies its opposite) so also is it with ease and difficulty, length and shortness; height and lowness. also musick exists through harmony of opposites((nay, even. this shows how the tao realizes itself through its projection in correlative phases, expressing 0 as+ 1(-1; to speak like a qabalist or an electrician) time and space depend upon contraposition. 3. by the use of this method, the sage can fulfil his will without action, and utter his word without speech((our activity is due to the incompleteness of the summing-up of forces. thus a man proceeds to walk east at fou

ing their wills, and making them frictionless; and he maketh them strong in body, to a similar end. 3. he delivereth them from the restlessness of knowledge and the cravings of discontent. as to those who have knowledge already, he teacheth them the way of non-action. this being assured, there is no disorder in the world((a lecture on the labour problem) 4 chapter iv the spring without source. 1. the tao resembleth the emptiness of space; to employ it, we must avoid creating ganglia((see liber ccxx..i.22 'let there be no difference made among you between any one thing and any other thing' weh note: quotation corrected from 'make no difference between any one thing and any other thing' inequality (an illusion) and disorder necessarily result from the departure from homogeneity) oh tao, how

interfering with this regular order of breathing. references to the trigrams of the yi king must be explained by that book. it would be impossible to elucidate such passages in a note. ko yuen is now at work to prepare an edition of the yi) exhausteth; guard thyself, therefore, maintaining the perfect freedom of thy nature. 6 chapter vi the perfecting of form. 1. the teh is the immortal enemy of the tao, its feminine aspect. heaven and earth issued from her gate; this gate is the root of their world- sycamore. its operation is of pure joy and love, and faileth never((cf. in the book of wisdom or folly, the doctrine of 'the play of nuit) 7 chapter vii the concealment of the light. 1. heaven and earth are mighty in continuance, because their work is delivered from the lust of result. 2. thu

rth are mighty in continuance, because their work is delivered from the lust of result. 2. thus also the sage, seeking not any goal, attaineth all things; he doth not interfere in the affairs of his body, and so that body acteth without friction. it is because he meddleth not with personal aims that these come to pass with simplicity((see ccxx as to 'lust of result' the general idea of the way of the tao is that all evil is interference. it is unnatural action which is error. none sic action is commendable only as a corrective of such; to interfere with one's own true way is restriction, the word of sin) 8 chapter viii the nature of peace. 1. admire thou the high way of water! is not water the soul of the life of things, whereby they change? yet it seeketh its level, and abideth content in

erence. it is unnatural action which is error. none sic action is commendable only as a corrective of such; to interfere with one's own true way is restriction, the word of sin) 8 chapter viii the nature of peace. 1. admire thou the high way of water! is not water the soul of the life of things, whereby they change? yet it seeketh its level, and abideth content in obscurity. so also it resembleth the tao, in this way thereof((hydrogen and chlorine (for example) will not unite when perfectly dry. dryness is immobility or death (cf. book of wisdom or folly, the doctrine concerning change) 2. the virtue of a house is to be well-placed; of the mind, to be at ease in silence as of space; of societies, to be well-disposed; of governments, to maintain quietude; of work, to be skillfully performed

ALEISTER CROWLEY THE I CHING

- senator steven santiago. completed may 1, 1989. uu the i ching a new translation of the book of changes by the master therion introduction the yi king is mathematical and philosophical in form. its structure is cognate with that of the qabalah; the actual apparatus is simple, and five minutes is sufficient to obtain a fairly detailed answer to any but the most obscure questions. to mega therion the tao 1. tao concentrateth itself upon kether as a point. 2. tao directeth itself within chokmah and becometh the male force. he is called yang, and is symbolized by a solid line. 3. tao expandeth in binah and becometh the female force. she is called yin, and is symbolized by a broken line. 4. these three: tao, yang and yin, bring forth heaven and earth, and all contained therein. the apparatus

st two lines refer to the hexagram as a whole, shewing thee the direction of the matter. 17. next, appeareth a six-line poem. the first line of this poem pertaineth to the line number one in the hexagram. the last line of the poem is for number six (the one farthest from thy-self. 18. the moving line (in this case number two) is the specific line which pertains to thy situation: thine answer from the tao. 19. if thou dost not understand, and are bewildered by doubts and questions concerning the forces of this divination: thou mayest read in "magick" where the master therion hath made discourse upon the subject by his understanding of the tao. abrahadabra a(rgenteum) a(strum) publication in class b 1 khien lingam of lingam- khien originating from the term, piercing advantageous, right and f

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

ails on 65. note moreover, the sixty-five pages of the ms. of liber legis. or, counting nv 56, had 10, we get 66, which is (1-11. had is further the centre of the key-word abrahadabra. the new comment the theogony of our law is entirely scientific, nuit is matter, hadit is motion, in their full physical sense<metaphysical sense, suggest close analogies> they are the tao and teh of chinese philosophy; or, to put it very simply, the noun and verb in grammar. our central truth- beyond other philosophies- is that these two infinities cannot exist apart. this extensive subject must be studied in our other writings, notably "berashith, my own magical diaries, especially those of 1919, 1920 and 1921, and "the book of wisdom or folly. see also "the soldier and th

flicted in his spirit, did depart from among men for seven years' space, eating grass as doth an ox. now this ox is the letter aleph, and is that atu of thoth whose number is zero, and whose name is maat, truth, or maut, the vulture, the all-mother, being an image of our lady nuith, but also it is called the fool, who is parsifal 'der reine thor, and so referreth to him that walketh in the way of the tao. also, he is harpocrates, the child horus, walking (as saith david, the badawi that became king, in his psalms) upon the lion and the dragon; that is, he is in unity with his own secret nature, as i have shewn thee in my word concerning the sphinx. o my son, yester eve came the spirit upon me that i also should eat the grass of the arabs, and by virtue of the bewitchment thereof behold tha

pset. we may react with elasticity and indifference to each occurrence, intent only on the idea that the total, intelligently appreciated, constitutes a perfect knowledge not indeed of the absolute but of that part thereof which is ourselves. we thus adjust one imperfection accurately to another, and remain contented in the appreciation of the righteousness of the relation. this path, the "way of the tao" is perfectly proper to all men. it does not attempt either to transcend or to tamper with truth; it is loyal to its own laws,and therefore no less perfect than any other truth. the equation five plus six is eleven is of the same order of perfection as ten million times ten times ten thousand million is one billion. in the universe fomulated by the absolute, every point is equally the cent

that he leave no atom unconsumed in the furnace of their frenzy, as did of old his father that begat him. he must realize himself wholly in the integration of the infinite pantheon of images; for if he fail to formulate one facet of himself, by lack thereof will he know himself falsely. there is of course no ultimate difference between the artist as here delineated and him who follows the "way of the tao, though the latter finds perfection in his existing relation with his environment, and the former creates a private perfection of a peculiar and secondary character. we might call one the son, the other the daughter, of the absolute. but the artist, though his work, the images of himself in the form that he loves, is less perfect than the work of his father, since he can but express one pa

t. the new comment the attribution in liber trigrammation is good theoretically; but no qabalah of merit has arisen therefrom. i am inclined to look further into the question of sanskrit roots, and into the enochian records, in order to put this matter in more polished shape. i append liber trigrammaton with the attribution aforesaid. sub figura xxvii. the book of the trigrams of the mutations of the tao with the yin and yang* here is nothing under its three forms. it is not, yet informeth all things. i narrowed breath. represents concentration, including aspiration- now cometh the glory of the single one, as an imperfection and stain. l passive undulation, without effort, unchecked- but by the weak one the mother was it equilibrated. c. vide s. and k* also the purity was divided by streng

hiding the purity with a loathsome thing, a thing unnameable. f compound of p& h* yea, and there arose sensualists upon the firmament, as a foul stain of storm upon the sky. s devence, warning, etc* and the black brothers raised their heads; yea, they unveiled themselves without shame or fear. m the will to die* also there rose up a soul of filth and of weakness, and it corrupted all the rule of the tao. n the vibration which includes life and death as complementary curves- then only was heaven established to bear sway; for only in the lowest corruption is form manifest (phallus. e softened, but otherwise unmodulated breath- also did heaven manifest in violent light (air or the aethyr. r continuous vibration, like l but active- and in soft light (the sun. q combines k+ u- then were the wa

that which disgusts, must thou assimilate in this way of wholeness. yet rest not in the joy of destruction of every complex in thy nature, but press on to that ultimate marriage with the universe whose consummation shall destroy thee utterly, leaving only that nothingness which was before the beginning. so then the life of non-action is not for thee; the withdrawal from activity is not the way of the tao; but rather the intensification and making universal of every unity of thine energy on every plane "de inferno palatio sapientiae "now then thou seest that this hell, or concealed place within thee, is no more a fear or hindrance to men of a free race, but the treasure-house of the assimilated wisdom of the ages, and the knowledge of the true way. thus are we just and wise to discover this

sun, and the insertion of a tau would help this in a certain formula of "he lives in the sun" but that would only boost the mother, which won't do, for she is the tomb, the eater of flesh, and there's no getting away from it. but apparently she is all right just so far as she is open, to enter or leave at one's pleasure, the gateway of eternal life. she is sakti, the teh, the magical door between the tao and the manifested world. the great obstacle than is if that door be locked up. therefore our lady must be symbolized as an whore (note daleth, the door= venus. the dove; free flowing; all this is linked up in the symbol. clearly, at last, the enemy is this shutting up of things. shutting the door is preventing the operation of change, i.e. of love. the objection to calypso, circe, armida

seems to be a sealing up, for a definite period, in order to allow the change to proceed undisturbed. thus earth lies fallow; the womb is closed during gestation; the osiris is plugged with talismans. but it is vital to consider this as a strictly temporary device; and to "cut out the idea of eternal rest. this nibbana-idea is the coward 'mother's boy' idea; one ought to take a refreshing dip in the tao, no more. i think this must be brought forward as the cardinal point of our holy law. thus though nuit cries "to me" that is balanced by the formula of hadit "come unto me" is a foolish word; for it is i that go. now the semen is god (the going-one, as shown by the ankh or sandal-strap, which he carries) because he goes in at the door, stays there for a specified period, and comes out agai

ALEISTER CROWLEY EQ I 1

insight into the nature of the great work which lies beyond these elementary trifles, however, we should mention that an intelligent person may gather more than a hint of its nature from the following books, which are to be taken as serious and learned contributions to the study of nature, though not necessarily to be implicitly relied upon "the yi "k"ing [s.b.e. series, oxford university press "the tao teh "k"ing [s.b.e. series "tannh user" by a. crowley "the upanishads "the bhagavad-gita "the voice of the silence "raja yoga" by swami vivek nanda "the shiva sanhita" 32 "the aphorisms of patanjali "the sword of song "the book of the dead "rituel et dogme de la haute magie "the book of the sacred magic of abramelin the mage "the goetia "the hathayoga pradipika" erdmann's "history of philos

ured by our varying ruachs12- is, i believe, the first and the last of all spiritual experience. for though he is attributed to malkuth,13 and the door of the path of his overshadowing, he is also in kether (kether is in malkuth and malkuth in kether "as above, so beneath, and the end of the "path of the wise" is identity with him "so that while he is the holy guardian angel, he is also hua14 and the tao.15 "for since intra nobis regnum dei16 all things are in ourself, and all spiritual experience is a more of less complete revelation of him "yet it is only in the middle pillar17 that his manifestation is in any way perfect "the augoedes invocation is the whole thing. only it is so difficult; one goes along through all the fifty gates of binah18 at once, more or less illuminated, more or l

ALEISTER CROWLEY EQUINOX EQ I 2

pan leads at the last to the light of his plan. maybe his work is the wealth of a man! viii bring me the tablets, the stylus of jade. lend me thy light, o compassionate maid! soul of the master, o come to mine aid! make me the man of the marvellous mission! sharpen the sword of veridical vision! cut me the knot of the mighty magician! here i devote me (record me the vow) unto the terrible task of the tao. soul of the master, the writer be thou! bring me the tablets and stylus! have done! guard me the doors; they are open to none, not to the emperor! i have begun. 195 postcards to probationers theorems i. the world progresses by virtue of the appearance of christs (geniuses. ii. christs (geniuses) are men with super-consciousness of the highest order. iii. super-consciousnes of the highest

ALEISTER CROWLEY EQUINOX EQ I 6

net. this lengthy treatise upon the simplest of subjects is more free from pedantry and theological bias than was perhaps to be expected. it is very complete in its way as regards christian mysticism; but the attempt to restrict the term mysticism to christian mysticism must fail. it is indeed self-destructive. to exclude the authors of the bhagavadgita, the voice of the silence, knox om pax, and the tao teh king is to exclude by implication st. teresa. to deny crowley is to deny christ. similarly, the attempt to define magic in terms contrary to its tradition, is sectarian folly. i may disagree with huxley, but i shall not confute him by saying that he was a bigoted opponent of evolution. roosevelt, in calling thomas paine a dirty little atheist, when he was demonstrably a clean tall deis

BLAVATSKY H P COSMOGENESIS

absurdity quoted about "budh" as being a name "which signifies not only the sun as the source of generation but also the male organ (round towers of ireland; quoted by mr. hargrave jennings in "phallicism" p. 264. max muller, in his "false analogies" says that "the most celebrated chinese scholar of his time, abel remusat" maintains "that the three syllables i hi wei (in the fourteenth chapter of the tao-te-king) were meant for je-ho-vah (science of religion, p. 332; and again, father amyot, who "feels certain that the three persons of the trinity could be recognised" in the same work. and if abel remusat, why not hargrave jennings? every scholar will recognise the absurdity of ever seeing in budh "the enlightened" and "the awakened" a "phallic symbol" kwan-shi-yin, then, is "the son ident

BLUE EQUINOX

it the only standard comprehensive book of reference ever published. it is to the language of occultism what webster or murray is to the english language. liber ccxvi. the yi king (classic of changes) a new translation, with a commentary, by the master therion. confucius said that if his life were to be prolonged by a few years, he would give fifty of them to the study of this book. liber clvii. the tao teh king. a new translation, with a commentary, by the master therion. this is the most exalted and yet practical of the chinese classics. liber clxv. the account of the attainment of a master of the temple: given in full detail by frater o.i.v.v.i.o. this is the record of a man who actually attained by the system taught by the a.a. liber dxxxvi. a complete treatise on astrology, by frater

he law of liberty, which is a further explanation of the book of the law in reference to certain ethical problems. collected works of a. crowley. these works contain many mystical and magical secrets, both stated clearly in prose, and woven into the robe of sublimest poesy. the yi king (s. b. e. series, oxford university press) the .classic of changes; give the initiated chinese system of magick. the tao te king (s. b. e. series) gives the initiated chinese system of mysticism. tannh user, by a. crowley. an allegorical drama concerning the progress of the soul; the tannh user story slightly remodelled. the equinox 20 the upanishads (s. b. e. series) the classical basis of vedantism, the best-known form of hindu mysticism. the bhagavad-gita. a dialogue in which krishna, the hindu .christ, e

course is specially adapted to the task of this grade, the attainment of hatha-yoga. the equinox 34 course v the practicus will be examined in the following books: liber ccxx. liber l vel legis sub figur ccxx as delivered by xciii unto dclxvi. this book is the foundation of the new on, and thus of the whole of our work. liber xxvii. liber trigrammaton, being a book of trigrams of the mutations of the tao with the yin and the yang. an account of the cosmic process: corresponding to the stanzas of dzyan in another system. liber ccxxxi. liber arcanorum twn atv tou tahvti qvas vidit asar in amenti sub figur ccxxxi. liber carcerum twn qliphoth cum suis geniis. addentur sigilla et nomina eorum. this is an account of the cosmic process so far as it is indicated by the tarot trumps. liber cd. libe

worm of sense destroyed past resurrection. this is again filled with deeper meaning than that which appears on the surface. the words .bud. and .worm. form a clue. 49. thou canst not travel on the path before thou hast become that path itself. compare the scene in parsifal, where the scenery comes to the knight instead of the knight going to the scenery. but there is also implied the doctrine of the tao, and only one who is an accomplished taoist can hope to understand this verse (see .the hermit of esopus island. part of the magical record of the beast 666, to be published in the equinox, vol. iii) 50. let thy soul lend its ear to every cry of pain like as the lotus bares its heart to drink the morning sun. 51. let not the fierce sun dry one tear of pain before thyself hast wiped it from

luding love, depends on the overcoming of artificial or imaginary resistances. golf has been defined as trying to knock a little ball into a hole with a set of instruments very ill-adapted for the purpose. in chess one is bound by purely arbitrary rules. the most successful courtesans are those who have the most tricks in their bags. i will not argue that this complexity is better than the way of the tao. it is probably a perversion of taste, a spiritual caviar. but as the poet says: it may seem to you strange: the fact is.i like it! 81. for it is written .teach to eschew all causes; the ripple of effect, as the great tidal wave, thou shalt let run its course. this verse apparently contradicts completely the long philippic against inaction, for the object of those who counsel non-action is

quite unphilosophical, for every effect as soon as it occurs becomes a new cause, and it is always equal to its cause. there is no waste or dissipation. if you take an atom of hydrogen and combine it with one hundred thousand other atoms in turn, it still remains hydrogen, and it has not lost any of its qualities. the harmony of the doctrines of action and non-action is to be found in the way of the tao. one should do what is perfectly natural to one; but this can only be done when one.s consciousness is merged in the universal or phallic consciousness. 82. the .open way. no sooner hast thou reached its goal, will lead thee to reject the bodhisattvic body and make thee enter the thrice glorious state of dharmakaya which is oblivion of the world and men for ever. the collocation called .i

rainbow, the cross erected upon the hill of golgotha, and so on. but the passive formula is that of the cup into which the wine is poured, that of the cloud which wraps itself around ixion. it is very annoying to hear that the narjol is safe. this is .dipus-complex. why not .safe in the arms of jesus? devil fly away with this .eternal rest. stuff! give me a night.s rest now and again; a dip into the tao, and then.off we go again! 74. know, conqueror of sins, once that a sowani hath cross.d the seventh path, all nature thrills with joyous awe and feels subdued. the silver star now twinkles out the news to the night-blossoms, the streamlet to the pebbles ripples out the tale; dark ocean-waves will roar it to the rocks surfbound, scent-laden breezes sing it to the vales, and stately pines my

COLLIER IRENE CHINESE MYTHOLOGY

till living on earth. in the fifth century b.c, the philosopher confucius introduced his ideas, which stressed fulfilling obligations and maintaining proper conduct. although confucianism is not a religion, its influence is deeply ingrained in chinese ideas about behavior and government. between 600 300 b.c. taoism emerged. at first, it was a philosophy that encouraged people to seek harmony with the tao, or the way, a nature force. later, it evolved into a religious system involving many gods, goddesses, spirits, ghosts, demons, magical powers, and the quest for immortality. 7 preface in a.d. 67 buddhism was introduced to china from india. it contributed two powerful religious and mythical figures: the buddha, a real, historical person who later became a divinity, and kuan yin, the goddes

rently, for personal treasures (chopsticks, writing brushes, teacups, rice bowls, jewelry. professor d argenc sums up its symbolism: with time jade came to be associated in popular belief with everything that is noble, pure, beautiful and indestructible. 6 chinese mythology 94 9 monkey introduction by the first century a.d, a philosophy called taoism dominated chinese thought. taoism was based on the tao te ching [dow deh jing, a collection of eighty-one verses written by the philosopher lao-tzu. the tao te ching puts forth the idea of following the tao, usually translated as the way, the natural creative life force of the universe. it also speaks of noninterference, or wu-wei, with living creatures and forces. from a philosophy, taoism gradually grew into a religion. temples were built, a

he wanted to taste the banquet meats, wines, and fruit. he was also insulted that he had not been invited to the feast. q: what did monkey steal to eat and drink? a: he consumed the magic peaches from the orchard, dumplings from the kitchen, wines from the heavenly cellar, and all the magic pills of immortality from laotzu s house. q: who was lao-tzu? a: he was a great philosopher, the author of the tao te ching, and the founder of taoism. monkey 105 expert commentary both the tao te ching and journey to the west are two well-known pieces of literature. fatima wu, assistant professor at loyola marymount university, explains the widespread affection for journey to the west in china: if one is asked to name a chinese book that is known to all ages and all social levels, one has to nominate

chinese book that is known to all ages and all social levels, one has to nominate journey to the west. an illiterate in china might not have read it, but he or she must have heard about it or seen it performed on stage. the main characters, especially monkey, have appeared in operas, cartoons, movies, juvenile books, and colloquial tales. in other words, it is a story that everyone knows about.2 the tao te ching is an important piece of world literature. russell kirkland, associate professor at the university of georgia, writes: it [the tao te ching] is known throughout the world, for it has been translated into every major language on earth, and into many minor ones. there are over a hundred versions in english alone. in fact, the daode jing [tao te ching] has been translated more often

ching] is known throughout the world, for it has been translated into every major language on earth, and into many minor ones. there are over a hundred versions in english alone. in fact, the daode jing [tao te ching] has been translated more often into more languages than any other work in history except the bible.3 little is known about lao-tzu except that he is credited with the authorship of the tao te ching. in contrast, laotzu s mythological beginnings are widely celebrated. poet and translator witter bynner describes lao-tzu: immaculately conceived to a shooting-star, carried in his mother s womb for sixty-two years and born, it is said, white-haired, in 604 b.c, he became in due time keeper of imperial archives [s]addened by men s tragic perversity. laotzu [lao-tzu] rode away alon

e in due time keeper of imperial archives [s]addened by men s tragic perversity. laotzu [lao-tzu] rode away alone on a water-buffalo into the desert beyond the boundary of civilization, the great wall of his period.4 106 when he arrived at one of its gates, a guard stopped him and persuaded him to write down his thoughts. laotzu lived another three hundred years to complete his eighty-one verses. the tao, or the way, is often explained through the metaphor of water. professor kirkland paraphrases laotzu: specifically, the tao is humble, yielding, and non-assertive. like a mother, it benefits others selflessly: it gives us all life and guides us safely through it, asking nothing in return. water, for instance, is the gentlest and most yielding of all things, yet it can overcome the stronges

nd guides us safely through it, asking nothing in return. water, for instance, is the gentlest and most yielding of all things, yet it can overcome the strongest substances and cannot itself be destroyed. more importantly, however, water lives for others: it provides the basis of life for all things, and asks nothing in return. if we learn to live like water does, we will be living in accord with the tao, and its power (de) will carry us safely through life. such a way of life is called wuwei, usually translated as non-action [o]ne should follow one s natural course and allow all other things to do likewise, lest our willful interference disrupt things proper flow.5 monkey 107 10 the pilgrimage introduction the buddhist religion was first introduced to china from india in a.d. 67. its foun

one, and his stomach was cut open but none of these vicious assaults produced any lasting harm. when the pilgrims finally arrived in india, they were rewarded with the sacred scriptures. then the five pilgrims returned to china with great joy. now every person had access to the holy scriptures, and the people learned to set aside their greed and follow the way of the buddha, as well as the way of the tao. in this manner, they lived in harmony for centuries. the pilgrimage 115 questions and answers q: what was monkey s new goal? a: his plan was to depose the jade emperor, who ruled heaven, and take his place. q: what challenge did the buddha issue to monkey to test his worthiness to rule heaven? a: the buddha told monkey that if he could jump across his palm, monkey could rule in heaven. q:

ke sh, and zh is pronounced like j. p pa a chinese lute, or musical instrument. quiver a case for holding arrows. sinologist a scholar who studies the language and culture of the chinese people. tao translated as the way, or a nature force. tao te ching a collection of eighty-one verses written by the philosopher lao-tzu, forming the basic ideas of taoism. taoism a religion based on the belief in the tao, or the way. it was originally a philosophy based on the 81 verses of the poet lao-tzu. trigram a design made of three broken and/or solid lines. each design stands for an important element heaven, earth, fire, water, wind, storm, mountain, laa commentary on the seal of the nine angles by michael a. aquino vi gme.tr. generally speaking, some of these angles were taken from pythagoras, who

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

vocates sexual practices that have been traditionally condemned by ascetic christian and buddhist priests, yet their ultimate goal is an exalted one- no less than the union of shiva and shakti vessels of human flesh for the purpose of transcendent enlightenment. taoism: tao means "way" the teachings of the chinese philosopher and mystic lao-tse, who, like the buddha, lived in the 6th century b.c. the tao cannot be defined. it may be inadequately described as the undivided, unknowable spiritual source that generated and continues to vitalize all manifest things. in occultism, it may be likened to mana (q.v. tarot: a mystical set of cards having an uncertain origin. although these cards, covered with images, are most commonly used for divination, they have much more important spiritual purpo

mundane triangle: the bottom triangle, with one point down, composed of hode, netzach, and yesode- u- umbanda: one of the african-based cults of brazil that is heavily influenced by western spiritualism via the writings of allan kardec. it involves ecstatic possession. unmanifest: a term used by don tyson for the unknowable source of existence. it is god stripped of all attributes, equivalent to the tao (q.v) of the chinese philosopher and mystic lao-tse; the unground of jacob boehme, and the ain soph (q.v) of the kabbalah (q.v. uranus: the seventh planet of the terran solar system. in astrology (q.v, the planet named after the greek god who served as the mage of the gods. attributed as being the ruler of the zodiac (q.v) sign aquarius (q.v. on the tree of life (q.v) within the kabbalah (

DION FORTUNE MYSTICAL QABALA

nd inconclusive, but it will enable the detailed study of the individual sephiroth to be much more effectually carried out. 7. the first and most obvious division of the tree is into [page 80] the three pillars, and this immediately reminds us of the three channels of prana described by the yogis, ida, pingala, and shushumna; and the two principles, the yin and the yang of chinese philosophy, and the tao, or way, which is the equilibrium between them. by the agreement of witnesses truth is established, and when we find three of the great metaphysical systems of the world in complete agreement- we may conclude that we are dealing with established principles and should accept them as such. 8. the central pillar should, in my opinion, be taken to represent consciousness, and the two side pill

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

athing facilitates the advanced techniques. also with the development of pranayama, a mystical force known as kundalini is aroused and led from the lowest chakras to the highest, culminating in a mystical center in the head, conferring higher consciousness. sources: bernard, theos. hatha yoga. london: rider, 1950. reprint, new york: samuel weiser, 1970. chia, mantak. awaken healing energy through the tao. new york: aurora press, 1983. dvivedi, m. n, trans. the yoga-sutras of patanjali. london: theosophical publishing house, 1890. gopi krishna. the secret of yoga. new york: harper& row, 1972. huard, pierre, and ming wong. oriental methods of mental and physical fitness: the complete book of meditation, kinesitherapy, and martial arts in china, india, and japan. new york: funk& wagnalls, 197

1988. sources: academy of traditional chinese medicine. an outline of chinese acupuncture. china books, 1975. carus, paul. chinese astrology. lasalle, ill: open court, 1907. cerney, j. v. acupressure, acupuncture without needles. virginia beach, va: cornerstone, 1975. chee soo. chinese yoga: the chinese art of k ai men. london: gordon& cremonesi, 1977. chia, mantak. awaken healing energy through the tao: the taoist secret of circulating internal power. new york: aurora press, 1983. iron shirt chi kung i. huntington, n.y: healing tao books, 1986. chia, mantak, and maneewan chia. healing love through the tao: cultivating female sexual energy. huntington, n.y: healing tao books, 1986. da lui. t ai chu an and i ching. new york: harper& row, 1972. huard, pierre, and ming wong. oriental methods

ed and numbered copies. crowley died in 1947. his successor as outer head of the order, karl germer, saw to the publication of issue number six of the third volume, which appeared in 1962 as liber aleph. the last four issues were published by grady mcmurty( caliph hymenaeus beta, who took charge of the order and revived it through the 1970s. the first three of these appeared as the shih yi (1971, the tao teh king (1975, and the holy books of thelema (1983. a tenth issue, containing a variety of brief articles, appeared in 1986. in 1975 the society ordo templi orientis, a rival organization headed by marcelo ramos motta that for a while also claimed to be the official ordo templi orientis (oto) headed by crowley, began to issue a new series of the equinox. four issues of what was projected

n. oakland, calif: bench press, 1977. leary, timothy. changing my mind among others: lifetime writings. englewood cliffs, n.j: prentice-hall, 1982. flashbacks. los angeles: jeremy p. tarcher, 1983. high priest. new york: world publishing, 1968. the politics of ecstasy. new york: g. p. putnam s, 1968. the psychedelic experience. new hyde park, n.y: university books, 1964. psychedelic prayers after the tao te ching. new hyde park, n.y: university books, 1966. leary, timothy, robert wilson, and george a. koopman. neuropolitics: the sociobiology of human metamorphosis. los angeles: starseed/peace press, 1977. slack, charles w. timothy leary, the madness of the sixties, and me. new york: peter h. wyden, 1974. le brun, charles (1619.1690) a celebrated french painter born in paris, february 24, 1

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ales in certain families, but by the middle of the nineteenth century it was openly taught in peking. the roots of t ai chi ch uan are said to go back to the breathing exercises of taoist monks in the 2nd century b.c.e. the purported founder of the actual tai chi chuan system was a fifteenth century monk named chang san-feng. the yielding, supple philosophy behind t ai chi ch uan is summarized in the tao te ching: a man is born gentle and weak, at his death hard and stiff. green plants are tender and filled with sap, at their death they are withered and dry. therefore the stiff and unbending is the disciple of death. the gentle and yielding is the disciple of life. thus an army without flexibility never wins a battle. a tree that is unbending is easily broken. the hard and strong will fall

tantra.org. march 10, 2000. williams, stephen. tantra: an introductory dialogue with raymond powers, c.t.t. http//www.home.earthlink.net- raypows/interview.htm. march 10, 2000. tantric yoga encyclopedia of occultism& parapsychology. 5th ed. 1530 yoga journal online. http//yogajournal.com. april 14, 2000. tao term used in ancient chinese religious philosophy, signifying the way or pathway of life. the tao is understood as a unity underlying the opposites and diversity of the phenomenal world. ching shen li (cosmic energy) is manifest in the duality of yin and yang (negative and positive, female and male principles in nature. yin and yang are also energies in the individual human body and the balancing of these energies is one of the tasks of life. the correct harmony between yin and yang ma

li (cosmic energy) is manifest in the duality of yin and yang (negative and positive, female and male principles in nature. yin and yang are also energies in the individual human body and the balancing of these energies is one of the tasks of life. the correct harmony between yin and yang may be achieved through diet, meditation, and a life of truth, simplicity, and tranquillity, identifying with the tao of nature. taoism teaches union with the law of the universe through wisdom and detached action. special techniques of taoist yoga normalize and enhance the flow of vital energy in the human body. this yoga is variously named k ai men (open door, ho ping (unity, and ho hsieh (harmony. k ai men implies opening the path to the channels of mind, spirit, and body so that they reflect the balan

s and has created a synthesis of their spiritual techniques, in conjunction with classical techniques of t ai chi ch uan. together with his wife maneewan chia, mantak chia has been instrumental in establishing healing tao centers in the united states and europe that offer a basic selfdevelopment course of what is termed taoist esoteric yoga. in distinction to the philosophical esoteric concept of the tao, but growing out of it, taoism as a religious system complete with temples and popular worship, became one of the three major religious systems of china, together with confucianism and buddhism. sources: chang, chung-yuan. tao; a new way of thinking. new york: harper& row, 1975. chia, mantak. awaken healing energy through the tao. new york: aurora press, 1983. chia, mantak, and michael win

l weiser, 1937. lu k uan yu. taoist yoga: alchemy and immortality. london: rider& co, 1970. soo, chee. the chinese art of k ai men. london: gordon& cremonesi, 1977. suzuki, d. t, and paul carus, trans. the canon of reason and virtue. la salle, ill: open court, 1913. taoism one of the three major religious systems of ancient china, together with confucianism and buddhism. early taoism derives from the tao( the road or the way) teachings of lao tzu. the origins and background of lao tzu is uncertain; in fact, most details of his life are legendary. some sources claim lao tzu was said born of poor parents in tau (honan) under the emperor ting of the kau dynasty (ca. 605 b.c.e. others believe he was a philosopher who became disgusted with the world and became a pessimist, later resigning his p

ntral china, but was burned with other writings in 220 b.c.e. it reappeared under the han dynasty and was reinforced by the teachings of chuang tzu, another taoist classic. it is believed to have been the work of a philosopher of the same name. lao tzu was the first to formalize taoism while chuang-tzu developed a more philosophical system, metaphysics, and epistemology. chuang tzu s teachings of the tao is considered to be transcendental, while lao-tzu s is considered to be a natural form. taoism was originally an esoteric philosophy, concerned with the unity underlying the opposites and diversity of the phenomenal world. taoism taught union with the law of the universe through wisdom and detached action. the union of cosmic and individual energies is reminiscent of the vedanta teachings

rs have incorporated lifestyle rituals, such as vegetarianism, herbal and tactile medicinal approaches, good moral conduct, and the use of appropriate incantations, amulets, and charms. t ai chi ch uan, with its fusion of energetic and relaxed exercise, has provided a means of increasing and enhancing ch i (or qi, the vital force of life. the overall goal of taoists life is to attain harmony with the tao. this means one must desire nothing, live simply, and act by not acting. it is a practice where solitude and individualism is cherished and where the upper classes of social standing are rejected. taoism has also developed its own yoga techniques, which parallel the ancient hindu system of kundalini yoga. these involved control of ch i, the force believed to stand behind sexual activity, b

ms and hinduism (vedanta and yoga) do not appear to have been documented by historians. the yoga teachings of china descended from teacher to pupil; it is only in recent times that basic texts have been translated into english. there are now teachers of chinese yoga in western countries and centers for instruction. there are also many translations with commentaries of the earlier tao teachings in the tao-te-ching. encyclopedia of occultism& parapsychology. 5th ed. taoism 1531 sources: bishop, peter and darton, michael. the encyclopedia of world faiths: an illustrated survey of the world s living religions. london: macdonald and co, inc, 1987. bynner, witter, trans. the way of life according to lao tzu. new york: g. p. putnam s sons, 1944. chang, chung-yuan. tao: a new way of thinking. new

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

icated the garments of splendor. that weight arises from the place which is not him. those who exist as not (al) are weighed in yah hy. in his body exists the weight. not (al) unites, and not (al) begins. in yah hy have they ascended; who not (al) are, and are, and will be. 1 the first chapter of lao tze s tao-te ching opens with verses that address the mysterious unknown and its two aspects: 1.1 the tao that can be trodden is not, the enduring and unchanging tao. the name that can be named is not, the enduring and unchanging name. 1.2 conceived of as having no name, it is the originator of heaven and earth; conceived of as having a name, it is the mother of all things. 1.4 under these two aspects, it is really the same; but as development takes place, it receives the different names. toge

i baba (1925- present. they assign such status as well as to incarnations of the divine mother i.e. the goddess, such as saradamani devi (1853- 1920, anandamayi ma (1896-1982, amritanandamayi ma (1953-present, known widely as ammachi, and others. buddhism provides detailed descriptions of the incarnations of the buddha, and of the one to come called maitreya. the sage lao tze, to whom is ascribed the tao-te ching, was the revered divine incarnation who sired the development of taoism. and zoroaster' 8: h" 2: 2 2:e 8% was the messianic wellspring who transmitted the zend avesta and originated the tradition passed down through the farsis. in studying the lives of these many diverse messiahs, one notices the many instances where they persevered through challenges and travails. master mosheh s

ayn) and taught ashtanga yoga (lit. eight-limbed yoga of concentration and discrimination. he sat under the bodhi tree, renouncing all experiences on all planes of existence. seeing that all the koshas (sanskrit word for shells of embodied existence) were empty, he perceived the ultimate truth of pure being in nirvana. the vast face taoists follow quietist practices that lead them to stillness in the tao. the principal mood, or bhava, of vast face yoga is called the shanti bhava (peaceful mood. vast face meditation practices include letting the mind rest in its natural state, following the breath, using specialized vast face mantra and visualizations, and contemplating paradox e.g. zen koans. verbal practices include chanting and contemplating nondual centered scriptural texts such as the

GNOSTIC HANDBOOK

e, useful, mystics and gnostics usually go a step further, they define god by what it is not. this use of negative imagery allows the very first principle to be beyond all form, definition and human projections. in many tradition is is achieved by the use of a paradox so we have descriptions such as the unmoved mover, unoriginate originator and so forth. in zen buddhism we have the description of the tao as the tao that can be spoken is not the tao. in gnostic literature we also have some very poetic representations of this first source. the gnostic concept of god is more subtle than that of most exoteric religions. it reconciles the supposed differences between so-called monotheistic and polytheistic traditions, as well as uniting such models as theism, deism and pantheism. chapter three:

INTRODUCTION TO THE SEVEN FACES OF DARKNESS

ore operative level, i wish to show the postmodern magician how he or she may use this technology, its presence in the world, and sources to deepen his or her understanding. the most perceptive of my readers will see this entire work as a demonstration of method, which they may use to rewin whatever mysteries the world holds for them, whether it be mayan sorcery, the oghams, or the intricacies of the tao. the process i used in reconstructing the darker operant side of hermeticism was a threefold process which i initially read of in a paper by edred thorsson with special emphasis on the semiotic model of magic. i feel that the process has been valuable in both personal transformation as well as giving me clear results through the activation of existing scholarly material. i think the proces

JASMUHEEN THE FOOD OF GODS

incipal source of information about his life is a biography written in about 100 bc. he was said to be a court official advising in matters such as astrology and divination, and was in charge of the sacred books. the name lao-tzu seems to represent a certain type of sage rather than an individual name, and the relevant books of instruction seem to have a number of authors. the 6 healing sounds of the tao have been developed to release the denser frequency emotions that we often store in our organs. the nourishing frequency of the food of gods is held in every cell and every atom, however if our cells are filled with toxicity from the swallowing and storing of unresolved emotions, or from chemical toxicity from poor dietary choices, or from too much negative and judgmental thinking, then th

is associated with a particular color, sound and frequency and that the organs are weakened by physical, emotional and mental toxicity. they have also discovered that there are six cosmic healing sounds that help to restore, balance and cleanse the vital organs and circulate the body s chi by redistributing any heat build up that gets caught in the cooling sacs. fasciae. that surround each organ. the tao masters share that by using particular sounds, visualization, light and intention, we can alter the vibrational mix of each organ for example the sound sssssss, said with the tongue behind the teeth, works on the lungs which, as many are aware, store divine nutrition: the madonna frequency& the food of gods with jasmuheen 54 our sadness and grief. the sound choooooooo works on releasing th

our heart charka (see purity of heart. point 9 of this chapter) when these energies combine and circulate through the body, via metaphysical techniques including the taoist energy tools that mantak teaches, they can be directed to nourish our cells, organs and even the bone marrow of our body. apart from basic breathing tools, the microcosmic orbit as covered in mantak s book sexual reflexology. the tao of love and sex is a wonderful way to blend and transform these powerful energies into a more nourishing substance for the body rather than waste this energy buildup as per traditional western sexual practices. for those interested in these practices we recommend you read the above book. the microcosmic orbit is a simple way to circulate these energies and refresh, nourish and activate the

our dow. and it is this light which nourishes our mental body as it carries with it light codes and light packets of information from the source of supreme intelligence that many call god. diagram 6: the ancient wisdom s three fold flame of violet light is said to exist in our heart chakra. traditional diagram above left. divine nutrition: the madonna frequency& the food of gods with jasmuheen 63 the tao, the violet light& the north star: in the teachings of the ancient tao, it is said that the violet light spectrum comes to our physical earth through the fixed point of the north star and that when we connect with this star we are free from the pull of the natural life/death cycles of the earth. the taoist talk about the source of supreme nourishment as wu chi, a centre of universal energy

re of universal energy from which both heaven and earth are born. the taoist masters say that there are 3 gateways in the body to receive wu chi nourishment and these are the upper tan tien which is our brow chakra, the middle tan tien which is our heart chakra and the lower tan tien which is our sacral chakra and that when tuned, these three energy centers connect the heaven and earth within us. the tao heart has seven layers, seven electromagnetic fields and seven states of compassion. in his free booklet on darkness technology mantak chia writes on page 7: the emanation of infrared light of the big dipper, combined with the violet rays of the north star, has a positive, nurturing effect upon the bodies and minds of those who know how to access it. taoists believe that the violet star, t

the big dipper, combined with the violet rays of the north star, has a positive, nurturing effect upon the bodies and minds of those who know how to access it. taoists believe that the violet star, the big dipper and the other constellations form the gates of heaven. all living things must pass through these gates to return to their source of origin, the wu chi, which is the state of oneness with the tao. according to dimensional biofield science, the tao or oneness expresses itself in a human bio-system as the conscious force that i call the dow. mantak also writes on page 8: the pineal, as yang, is balanced by the yin of the hypothalamus gland. the taoists regard this as the main switch for the universal force. when the spirit (dow) awakens, it resides in the hypothalamus. when the pinea

iya-yoga is the yoga most adopted by nearly all previous pranic nourishers, for kriya-yoga is the yoga of light and its range of color. it consists of thinking on light, visualizing light and experiencing the inner light flow through the brow chakra or upper tan tien, working with light energy through our auric field and learning to direct this light flow in a nourishing way as per practices like the tao master s microcosmic orbit. it was a specific kriya-yogic practice that sustained giri bala enough to be free from the need of food or fluid for over six decades and kriya-yoga that gave the himalayan babaji his immortality. kriya-yoga can be used to direct light through the grids as in the work of the geomancers and the dimensional biofield science technicians and it is kriya- yoga that s

ions trilogy and vol. 1 and 2 of streams of consciousness. as a volume of communications received by jasmuheen from c.n.n, the cosmic nirvana network, during the 1990 s; these divinely inspired messages cover attitudes and life skills and as such will never date. add this e-book to shopping cart http//payloadz.com/go?id=59301 darkroom diary downloads: this book was written during february 2004 at the tao gardens in chiang mai thailand as i underwent an experience of spending 21 days in the dark to receive training in the practice of lesser, greater and greatest kan& li with master mantak chia. what is recorded here are simply my experiences during this retreat and how they relate to my own journey in learning more of the freedoms of the law of love as detailed in the book the law of love

K AMBER THE BASICS OF MAGICK

nient and traditional, and because it seems to fit our thought processes well. what really matters is that the model of the magician be understood and programmed, and thus that the model and the cosmological system do correspond. review questions 1) contrast subjective with objective. 2) what is a 'model? 3) explain the task of the magician. book list eric berne, games people play. fritjof capra, the tao of physics. carlos castaneda, the fire from within. arthur koestler, the roots of coincidence. john c. lilly, simulations of god. alan watts, the book (on the taboo against knowing who you are* magick 3- the four worlds* the ancients described man as mind, body, and soul. psychologists of the twentieth century added the subconscious to that deffinition. this produces a four-fold classifica

LIBER 777

olibanum, cinnamon, all glorious odours alcohol. 31 olibanum, all fiery odours. nitrates 32 assafoe tida, scammony, indigo, sulphur (all evil odours. lead 32 bis storax, all dull and heavy odours. bismuth 31 bis[[no attribution possible] stramonium carbon table of correspondences 14 xlv. magical powers [western mysticism. xlvi. system of taoism. 0 the supreme attainment[[vision of no difference] the tao or great extreme of the yi king. 1 union with god shang ti (also the tao) 2 the vision of god face to face[[vision of antinomies] the yang and khien 3 the vision of sorrow[[vision of wonder] kwan-se-on, the yin and khwan. 4 the vision of love. 5 the vision of power. 6 the vision of the harmony of things (also the mysteries of the crucifixion[[beatific vision] li 7 the vision of beauty triu

LIBER ALEPH

t which disgusts, must thou assimilate in this way of wholeness. yet rest not in the joy of the destruction of each complex in thy nature, but press on to that ultimate marriage with the universe whose consummation shall destroy thee utterly, leaving only that nothingness which was before the beginning. so then the life of non-action is not for thee; the withdrawal from activity is not the way of the tao; but rather the intensification and making universal every unit of thine energy on every plane. o liber aleph vel cxi 24 c de voluptate poenarum (of the pleasure of pain) o forth, o my son, o son of the sun, rejoicing in thy strength, as a warrior, as a bridegroom, to take thy pleasure upon the earth, and in every palace of the mind, moving ever from the crass to the subtle, from the coars

no more reason for names, since names are given to mark off one thing from another. and this is that which is written in the book of the law. let there be no difference made among you between any one thing& any other thing; for thereby there cometh hurt. but whoso availeth in this, let him be the chief of all. l the book of wisdom or folly 29 ag de via inerti (of the way of inertia) f the way of the tao i have already written to thee, o my son, but i further instruct thee in this doc- trine of doing everything by doing nothing. i will first have thee to understand that the universe being as above said an expression of zero under the figure of the dyad, its tendency is continually to release itself from that strain by the marriage of opposites whenever they are brought into contact. thus t

hose will is to discharge itself in earth, and so release the strain of its potential. do this by free conduction, there is silence and darkness; oppose it, there is heat and light, and the rending asunder of that which will not permit free passage to the current. o liber aleph vel cxi 30 ad de via libertatis (of the way of liberty) o not think then that by non-action thou doest follow the way of the tao, for thy nature is action, and by hindering the discharge of thy potential thou doest perpetuate and aggravate the stress. if thou ease not nature, she will being thee to dis-ease. free thereof every function of thy body and of every other part of thee according to its true will. this also is most necessary, that thou discover that true will in every case, for thou art born into dis-ease;

knowledge physical, which is good, for that which is above is like that which is beneath, and the study of any law leadeth to the understanding of all law. so mayst thou learn in the end that there is no law beyond do what thou wilt. b the book of wisdom or folly 57 be de necessitate voluntatis (of the necessity of will) nd how then (sayest thou) shall i reconcile this art magick with that way of the tao which achieveth all things by doing nothing? but this have i already declared to thee in part, showing that thou canst do no magick save it be thy nature to do magick and so the true nothing for thee. for to do nothing signifieth to interfere with nothing so that for a magician to do no magick is to commit violence on himself. yet learn also that all action is in some sense magick, being a

n, if i relate unto thee the secret history of those who have gone before me in this grade of magus, so far as their memory hath remained among mankind. for what would it avail thee should i recount the deeds of those whom i indeed may know, but thou not? thou knowest well how i keep me from all taint of fable, or any word unproven and undemonstrable. first then i speak of lao-tze, whose word was the tao. hereof have i already written much unto thee, because his doctrine has been lost or misinterpreted, and it is most needful to restore it. for this tao is the true nature of things, being itself a way or going, that is, a kinetic and not a static conception. also he taught this way of harmony in will, which i myself have thought to show thee in this little book. so then this tao is truth

e: blessing and worship to the beast, the prophet of the lovely star. a liber aleph vel cxi 82 gd de arcano nefando (of the forbidden secret) my son, learn this concerning magick, that the yang moveth, and thus giveth itself up eternally; but the yin moveth not, seeking ever to enclose or restrict, reproducing in its own likeness what impressions soever it made thereon, yet without surrender. now the tao absorbeth all without reproduction; so then let the yang turn thereto, and not unto he yin. and that thou mayst understand this, i say: it is a mystery of o.t.o. for the sun ariseth not and entereth to strike upon the high altar of the minster by the great western gates, but by the rose oriel doth he make way and progress in his pageant. o my son, the doors of silver are wide open, and the

il he be well assimilated with thee. now then do this continuously, for by repetition cometh forth both strength and skill, and the effect is cumulative, if thou allow no time to dissipate itself. h the book of wisdom or folly 87 gq de hac formula considerationes kabbalistic (qabalistic considerations concerning this formula) ehold moreover, my son, the .conomy of this way, how it is according to the tao, fulfilling itself wholly within thine own sphere. and it is utterly in tune with thine own will on every plane, so that every part of thy nature rejoiceth with every other part, communicating praise. now then learn also how this formula is that of the word abrahadabra. first, had is the triangle erect upon twin squares. of hadit need i not to write, for he hath hidden himself in the book

hath hidden himself in the book of the law. this substance is the father, the instrument is the son, and the metaphysical ekstacy is the holy ghost, whose name is hriliu. these are then the sun, mercury, and venus, whose sacred letters are r (r, b (b, and d (d. but the last of the diverse letters is h (h, which in the tarot is the star whose eidolon is d (d; and herein is that arcanum concerning the tao of which i have already written. of this will i not write more plainly. but mark this, that our trinity is our path inwards in the solar system, and that h being of our lady nuith starry, is an anchor to this magick which else were apt to deny our wholeness of relation to the outer as to the inner. my son, ponder these words, and profit by them; for i have wrought cunningly to conceal or t

f as bride to thy true self. this operation is then radically alien from all others. and it is hard, because it is a total reversal of the current of the will, and a transmutation of its formula and nature. here, o my son, is the one secret of success in this great work: invoke often. t the book of wisdom or folly 91 gm de formula lun (of the formula of the moon) hus then concerning operations of the tao with the yang and the yin is there enough; for thine own art of beauty shall divine for thee, and devise new heavens. but in all these is the formula of the serpent with the head of the lion, and all his magick is wrought by the radiance and creative force hereof. and this force leapeth continually from plane to plane, and breaketh forth from his bonds, so that constraint is labour. now th

poison. in every great initiation is an ordeal, wherein appeareth a siren or vampire appointed to destroy the candidate. i have myself witnessed the blasting of not less than ten of my own flowers, that i tended when i was nemo, and that although i saw the cankerworm, and knew it, and gave urgent warning. how then consider deeply in thyself if i were rightly governed in this action, according to the tao. for we that are magicians work without fear or haste, being omnipotent in eternity, and each star must go his way; and who am i that should save this people .wilt thou smite me as thou smotest the egyptian yesterday. yes, although mine were the might to save these ten, i reached not forth mine arm against iniquity, i spake and i was silent; and that which was appointed came to pass. as it

m liber aleph vel cxi 120 do de recto in recto (of virtue in the worthless) ow also then i bid thee use all filial diligence, and attend to this same word in the mouth of thine earliest ancestor (except we adventure to invoke the name fu-hsi) in our known genealogy, the most holy, the true man, lao-tze, that gave his light unto the kingdom of flowers. for being questioned concerning the abode of the tao, he gave answer that it was in the dung. again, the tathagata, the buddha, most blessed, most perfect and most enlightened, added his voice, that there is no grain of dust which shall not attain to the arhan. keep therefore in just balance the relation of illusion to illusion in that aspect of illusion, neither confusing the planes, nor confounding the stars, nor denying the laws of their

fflicted in his spirit, did depart from among men for seven years. space, eating grass as doth an ox. now this ox is the letter aleph, and is that atu of thoth whose number is zero, and whose name is maat, truth, or maut, the vulture, he all- mother, being an image of our lady nuith, but also it is called the fool, who is parsifal .der reine thor. and so referreth to him thatwalketh in the way of the tao. also, he is harpocrates, the child horus, walking (as saith david, the badavi that became king in his psalms) upon the lion and the dragon; that is, he is in unity with his own secret nature, as i have shewn thee in my word concerning the sphinx. o my son, yester eve came the spirit upon me that i also should eat the grass of the arabs, and by virtue of the bewitchment thereof behold that

LIBER COLLEGII SANCTI

oga by swami vivekananda. the shiva sanhita or hathayoga pradipika. the spiritual guide of molinos. the book of the sacred magic of abramelin the mage [not in the list in book 4 part i& ii. levi fs dogme et rituel, or waite fs english translation thereof. the mathers-crowley goetia. 777. tannhauser, the sword of song, gtime h and geleusis h from crowley fs collected works. konx om pax by crowley. the tao teh ching and the writings of chuang-tzu from legge fs the texts of taoism (vol. xxxix and xl in the oup sacred books of the east series [not in the list in equinox i (7] one modern group claiming to represent the a a has drawn up a task and oath for the student grade in similar form to the other tasks and oaths of liber collegii sancti, which may be found on their website (www.outercol.or

LIBER THISHARB

ries arise unbidden. the adept may then practice this, stopping at that stage, and encouraging instead of suppressing the flashes of memory. 9. zoroaster has said, gexplore the river of the soul, whence or in what order you have come; so that although you have become a servant to the body, you may again rise to that order (the a a) from which you descended, joining works (kamma) to sacred reason (the tao) h1 10. the result of the second method is to show the adept to what end his powers are destined. when he has passed the abyss and become nemo, the return of the current causes him gto appear in the heaven of jupiter as a morning star or as an evening star. h2 3 in other words, he should discover what may be the nature of his work. thus mohammed was a brother reflected in netzach, buddha a

LIBER TRIGRAMMATON

he eye be closed upon me! this was probably devised by crowley, patterned after the adeptus minor obligation of the r.r. et a.c. the points are of course keyed to the sephiroth. t.s* text (c) ordo templi orientis. key entry &c. by frater t.s. for niwg/ celephais press. this e-text last revised 07.07.20raliber t r i g- ramma t o n svb figvra xxvii being the book of the trigrams of the mutations of the tao with the yin and the yang v a a publication in class a 1 here is nothing under its three forms. it is not, yet informeth all things. now cometh the glory of the single one, as an imperfection and stain. but by the weak one the mother was it equilibrated. also the purity was divided by strength, the force of the demiurge. and the cross was formulated in the universe that as yet was not. but

gs upon the lyre. now did the horror of time pervert all things, hiding the purity with a loathsome thing, a thing unnameable. yea, and there arose sensualists upon the firmament, as a foul stain of storm upon the sky. and the black brothers raised their heads; yea, they unveiled themselves without shame or fear. also there rose up a soul of filth and of weakness, and it corrupted all the rule of the tao. then only was heaven established to bear sway; for only in the lowest corruption is form manifest. also did heaven manifest in violent light. and in soft light. then were the waters gathered together from the heaven. 4 liber trigrammaton and a crust of earth concealed the core of flame. around the globe gathered the wide air. and men began to light fires upon the earth. therefore was the

LIBER XLI THIEN TAO

mself to sake-and-soda. refreshed, he continued: gthe men who are willing by this means to become the saviours of their country shall be called the synagogue of satan, so as to keep themselves from the friendship of the fools who mistake names for things. there shall be masters of the synagogue, but they shall never seek to dominate. they shall most carefully abstain from inducing any man to seek the tao by any other way than that of equilibrium. they shall develop individual genius without considering whether in their opinion its fruition will tend to the good or evil of their country or of the world; for who are they to interfere with a soul whose balance has been crowned by the most holy tao? gthe masters shall be great men among men; but among great men they shall be friends. gsince eq

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

ing evil have been an overwhelming fail-ure. it is, therefore, time to put away childish stratagems and begin to deal with theproblem of this planet and its dark masters who (though hidden and few) believe them-selves to be invincible.the first theorem we each have to remember from this point on is that the way to com-bat evil of any kind is not to play by the rules which its purveyors create. as the tao-ists and zen masters and the masters of samurai and martial arts know, the universallaw is that which we identify as evil cannot be overthrown using any force whichapproximates its own.problems cannot be solved with the same level of intelligence that created them (albert einstein)the universe operates by reciprocal laws. the cardinal lesson, therefore, is that onedoes not set out to destr

MOTTA MARCELO THE COMMENTARIES OF AL

their number 31, form the master key to its mysteries. with regard to the above note by a.c, serious students should consult liber v vel reguli, the ritual of the mark of the beast, for a more thorough analysis of the word al. the first chapter 1. had! the manifestation of nuit. the theogony of our law is entirely scientific: nuit is matter, hadit is motion, in their full physical sense. they are the tao and teh of chinese philosophy; or, to put it very simply, the noun and verb in grammar. our central truth beyond other philosophies is that these two infinities cannot exist apart. this extensive subject must be studied in our other writings, notably berashith, my own magical diaries, especially those of 1919, 1920 and 1921, and liber aleph, the book of wisdom or folly. see also "the soldi

urpose, delivered from the lust of result, is every way perfect. the best commentary to this verse is to be found in liber ii, the message of the master therion. this verse is best interpreted by defining 'pure will' as the true expression of the nature, the proper or inherent motion of the matter, concerned. it is unnatural to aim at any goal. the student is referred to liber lxv, ii, 24, and to the tao teh king. this becomes particularly important in high grades. one is not to do yoga, etc, in order to get samadhi, like a school-boy or a shopkeeper; but for its own sake, like an artist "unassuaged" means "its edge taken off by" or "dulled by. the pure student does not think of the result of the examination. 45. the perfect and the perfect are one perfect and not two; nay, are none! serio

s wilhelm stekel called it, is extremely insidious because it is connected with spiritual pride. actually, it is an insult to your fellowmen. every man and every woman is a star. no soul needs to be saved by you or could be saved by you, if you tried. the story of "jesus christ; as interpreted in the nicean creed, is a blasphemy. serious students should consult liber oz and a. c 's translation of the tao teh king; also liber vii, vi, 22-25, 40-41, and vii, 36-39; and the following chapters of liber aleph: 30-35, 39,64,66,67-77,99,104, 105, 113, 116-118, 147, 148, 192-194. there follows the commentary to this verse by a.c. there is a good deal of the nietzschean standpoint in this verse. it is the evolutionary and natural view. of what use is it to perpetuate the misery of tuberculosis, and

set. we may react with elasticity and indifference to each occurrence, intent only on the idea that the total, intelligently appreciated, constitutes a perfect knowledge not indeed of the absolute, but of that part thereof which is ourselves. we thus adjust one imperfection accurately to another, and remain contented in the appreciation of the righteousness of the relation. this path, the "way of the tao, is perfectly proper to all men. it does not attempt either to transcend or to tamper with truth; it is loyal to its own laws, and therefore no less perfect than any other truth. the equation five plus six is eleven is of the same order of perfection as ten million times ten thousand million is one billion. in the universe formulated by the absolute, every point is equally the centre; ever

that he leave no atom unconsumed in the furnace of their frenzy as did of old his father that begat him. he must realize himself wholly in the integration of the infinite pantheon of images; for if he fail to formulate one facet of himself, by lack thereof will he know himself falsely. there is of course no ultimate difference between the artist as here delineated and him who follows the "way of the tao" though the latter finds perfection in his existing relation with his environment, and the former creates a private perfection of a peculiar and secondary character. we might call one the son, and the other the daughter, of the absolute. but the artist, though his work, the images of himself in the form that he loves, is less perfect than the work of his father, since he can but express on

now, that is, in this aeon, a hermit is not to live in seclusion. the hermits of thelema must live in the world without being of the world. this, by the way, is in harmony with the ancient rule of the so-called "rosicrucians. it should be axiomatic that the men most fit to govern ought to be those most hesitant to do so. a king's crown is a crown of thorns if he is a good man and an honest king. the tao teh king that handbook of sensible government is at pains to make this clear. one of the sheerest wastes of the past aeon was that those men most fit to occupy responsible positions were so disgusted by the animalism and stupidity of their fellowmen that they withdrew into desert regions and spent their lives in silent meditation. thus their civilizing influence was lost to the world. at t

mall as a family and children, or as a hock-shop; it may be as great as an industrial corporation, or an entire nation. it matters not to the mechanics of the art of self government, which is the first step to government of others (which must if you are a true king always be relative to your particular positions as spiritual stars in the spiritual space of the body of nuit. see a. c 's edition of the tao teh king. the idea of "people; however, by globing all individuals, no matter how diverse of nature or activity or interests, in one statistical monster with no head, is deadly misleading to freedom. you miss the tree for the forest, and you are the tree. it matters not one jot what others think or do "every number is infinite. your single individual opinion on a plate of the balance weigh

isen therefrom (surely it is a little early for that; a good qabalah may take a few hundred years to unfold) i am inclined to look further into the question of sanskrit roots, and into the enochian records, in order to put this matter in more polished shape. i append liber trigrammaton with the attribution aforesaid: liber trigrammaton sub figura xxvii the book of the trigrams of the mutations of the tao with the yin and the yang i here is nothing under its three forms. it is not, yet informeth all things. l now cometh the glory of the single one, as an imperfection and stain. c but by the weak one the mother was it equilibrated. h also the purity was divided by strength, the force of the demiurge. x and the cross was formulated in the universe that as yet was not. t but now the imperfecti

the lyre. f now did the horror of time pervert all things, hiding the purity with a loathsome thing, a thing unnameable. s yes, and there arose sensualists upon the firmament, as a foul stain of storm upon the sky. m and the black brothers raised their heads; yea, they unveiled themselves without shame or fear. n also there rose up a soul of filth and of weakness, and it corrupted all the rule of the tao. e then only was heaven established to bear sway; for only in the lowest corruption is form manifest. r also did heaven manifest in violent light (air or the aethyr) q and in soft light (the sun) v then were the waters gathered together from the heaven. k and a crust of earth concealed the core of flame. d around the globe gathered the wide air (the moon [inserted footnote* the moon is not

ian ideas of humility and weakness as 'virtues' are natural to slaves, cowards, and defectives (not necessarily; it depends on how they are interpreted. if slaves, cowards, and defectives knew exactly what is meant by christian virtues, few people would claim to be christians, and there probably would not even exist a church of rome there would not be fools in sufficient number to finance it. see the tao teh king; also, lxv, v, 7; vii, iii, 53-60; v, 43- 48; vi, 33-35; vii, 1-6, 11-16, 50-52) the type of tailless simian who finds himself a mere forked radish in a universe of giants clamouring for hors d'oeuvres must take refuge from reality in freudian phantasies of 'god. he winces at the touch of truth; and shivers at his nakedness in nature. he therefore invents a cult of fear and shame

sun, and the insertion of a tau would help this in a certain formula of"he lives in the sun. but that would only boost the mother, which won't do, for she is the tomb, the eater of flesh, and there's no getting away from it. but apparently she is all right just so far as she is open, to enter or leave at one's pleasure, the gateway of eternal life. she is sakti, the teh, the magical door between the tao and the manifested world. the great obstacle then is if that door be locked up. therefore our lady must be symbolized as an whore (note daleth, the door= venus. the dove; free flowing; all this is linked up in the symbol) clearly, at last, the enemy is this shutting up of things. shutting the door is preventing the operation of change, i.e, of love. the objection to calypso, circe, armida

e seems to be a sealing up, for a definite period, in order to allow the change to proceed undisturbed. thus earth lies fallow; the womb is closed during gestation; the osiris is plugged with talismans. but it is vital to consider this as a strictly temporary device; and to cut out the idea of eternal rest. this nibbana-idea is the coward 'mother's boy' idea; one ought to take a refreshing dip in the tao, no more. i think this must be brought forward as the cardinal point of our holy law. thus, though nuit cries "to me, that is balanced by the formula of hadit"'come unto me' is a foolish word; for it is i that go" now, the semen is god (the going-one, as shown by the ankh or sandal-strap, which he carries, because he goes in at the door, stays there for a specified period, and comes out ag

PHILIP NEIL MYTHS LEGENDS EXPLAINED

male among the eight immortals. she was a taoist ascetic in the reign of the empress wu. sworn to virginity, she lived alone in the mountains, where the secrets of immortality were revealed to her in a dream. she is shown holding a lotus, and looks after unmarried girls. ts ao kuo-chiu ts ao kuo-chiu left his home in shame after his brother was executed for murder. he devoted himself to following the tao, the way. when he met the immortals chung li chu an and lu tung-pin, they asked him where the way was, and he pointed to the sky. they asked him where the sky was, and he pointed to his heart. so they taught him the secrets of perfection, and he became an immortal. he is holding a court writing tablet. walking stick chung li ch uan chung li chu an was a portly and rather flippant character

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

ligions: almanac 205 daoism into therapeutic (healing) schools. daoist practices, including feng shui and taijichuan, have found a welcome home in the west, and the daoist respect for nature has found its way into western environmental movements. the concept of dao has been adopted for use in book titles, from business management guides to cookbooks to the interpretation of quantum physics, as in the tao of physics: an exploration of the parallels between modern physics and eastern mysticism, by fritjof capra. all these influences of daoism indicate how strong the concept of the religion is in the world. for more information books bodenkamp, stephen r. daoism: an overview. in encyclopedia of religion, 2nd ed. edited by lindsay jones. detroit, mi: macmillan reference usa, 2005, pp. 2176 219

tao te ching: a new english version. edited and translated by stephen mitchell. new york, ny: harpercollins, 1988. oldstone-moore, jennifer. taoism: origins, beliefs, practices, holy texts, sacred places. new york, ny: oxford university press, 2003. smith, huston. taoism. in the religions of man. new york, ny: harper/ colophon books, 1958, 175 92. waley, arthur. the way and its power: a study of the tao te ching and its place in chinese thought. new york, ny: grove press, 1958. 208 world religions: biographies laozi web sites chan, alan. laozi. stanford encyclopedia of philosophy. http//plato.stanford.edu/ entries/laozi (accessed on june 5, 2006. the tao-te ching and lao-tzu. overview of world religions. http/ philtar.ucsm.ac.uk/encyclopedia/taoism/laotzu.html (accessed on june 5, 2006. w

/jainism/jaincanon.htm (accessed on june 5, 2006. world religions: primary sources 147 gaina sutras this page intentionally left blank dao de jing selections from tao te ching, available online from chinese cultural studies at http//academic.brooklyn.cuny.edu/core9/phalsall/texts/taote-v3.html compiled around the third century bce translated by stephen mitchell published in 1988 by harper collins the tao is like a well: used but never used up. it is like the eternal void: filled with infinite possibilities. the dao de jing (also known as tao te ching) is a religious text of daoism (taoism, pronounced dow-ism. the text is short, made up of 81 brief chapters. its shortness, however, does not reflect its importance in the history of chinese philosophy. philosophy is a branch of study that loo

and feminine is often seen as a stereotype in modern times, but at the time the dao de jing was written, masculinity was associated with action, purpose, drive, aggressiveness, and the like. femininity, in contrast, was associated with feelings, emotion, thought, and especially being passive and nonaggressive. daoism valued feminine principles over masculine ones. excerpts from the dao de jing 1 the tao [dao] that can be told is not the eternal tao. the name that can be named is not the eternal name. the unnamable is the eternally real. naming is the origin of all particular things. free from desire, you realize the mystery. caught in desire, you see only the manifestations. yet mystery and manifestations arise from the same source. this source is called darkness. darkness within darkness

other. long and short define each other. high and low depend on each other. before and after follow each other. therefore the master acts without doing anything and teaches without saying anything. things arise and she lets them come; things disappear and she lets them go. she has but doesn t possess, acts but doesn t expect. when her work is done, she forgets it. that is why it lasts forever. 4 the tao is like a well: used but never used up. it is like the eternal void: filled with infinite possibilities. it is hidden but always present. i don t know who gave birth to it. it is older than god. 5 the tao doesn t take sides; it gives birth to both good and evil. the master doesn t take sides; she welcomes both saints and sinners. the tao is like a bellows: it is empty yet infinitely capabl

dden but always present. i don t know who gave birth to it. it is older than god. 5 the tao doesn t take sides; it gives birth to both good and evil. the master doesn t take sides; she welcomes both saints and sinners. the tao is like a bellows: it is empty yet infinitely capable. the more you use it, the more it produces; the more you talk of it, the less you understand. hold on to the center. 7 the tao is infinite, eternal. why is it eternal? it was never born; thus it can never die. why is it infinite? it has no desires for itself; thus it is present for all beings. void: empty space. bellows: a device that draws in air and blows it back out. dao de jing world religions: primary sources 155 the master stays behind; that is why she is ahead. she is detached from all things; that is why s

ng a ceremony. daoists strive to live in harmony with all things, living and not living, which they believe are connected to one another. reuters/ corbis. subtle: difficult to understand. conception: forming of an idea. 156 world religions: primary sources dao de jing you naturally become tolerant, disinterested, amused, kindhearted as a grandmother, dignified as a king. immersed in the wonder of the tao, you can deal with whatever life brings you, and when death comes, you are ready. 17 when the master governs, the people are hardly aware that he exists. next best is a leader who is loved. next, one who is feared. the worst is one who is despised. if you don t trust the people, you make them untrustworthy. the master doesn t talk, he acts. when his work is done, the people say, amazing: w

s despised. if you don t trust the people, you make them untrustworthy. the master doesn t talk, he acts. when his work is done, the people say, amazing: we did it, all by ourselves! 25 there was something formless and perfect before the universe was born. it is serene. empty. solitary. unchanging. infinite. eternally present. it is the mother of the universe. for lack of a better name, i call it the tao. it flows through all things, inside and outside, and returns to the origin of all things. the tao is great. the universe is great. earth is great. man is great. these are the four great powers. man follows the earth. earth follows the universe. the universe follows the tao. the tao follows only itself. 28 know the male, yet keep to the female: receive the world in your arms. immersed: wra

ngs. the tao is great. the universe is great. earth is great. man is great. these are the four great powers. man follows the earth. earth follows the universe. the universe follows the tao. the tao follows only itself. 28 know the male, yet keep to the female: receive the world in your arms. immersed: wrapped up, absorbed. world religions: primary sources 157 dao de jing if you receive the world, the tao will never leave you and you will be like a little child. know the white, yet keep to the black: be a pattern for the world. if you are a pattern for the world, the tao will be strong inside you and there will be nothing you can t do. know the personal, yet keep to the impersonal: accept the world as it is. if you accept the world, the tao will be luminous inside you and you will return to

reaching for power; thus he never has enough. the master does nothing, yet he leaves nothing undone. the ordinary man is always doing things, yet many more are left to be done. the kind man does something, yet something remains undone. the just man does something, and leaves many things to be done. the moral man does something, and when no one responds he rolls up his sleeves and uses force. when the tao is lost, there is goodness. when goodness is lost, there is morality. when morality is lost, there is ritual. ritual is the husk of true faith, the beginning of chaos. therefore the master concerns himself with the depths and not the surface, with the fruit and not the flower. he has no will of his own. he dwells in reality, and lets all illusions go. 51 every being in the universe is an e

st, there is goodness. when goodness is lost, there is morality. when morality is lost, there is ritual. ritual is the husk of true faith, the beginning of chaos. therefore the master concerns himself with the depths and not the surface, with the fruit and not the flower. he has no will of his own. he dwells in reality, and lets all illusions go. 51 every being in the universe is an expression of the tao. it springs into existence, unconscious, perfect, free, takes on a physical body, lets circumstances complete it. that is why every being spontaneously honors the tao. the tao gives birth to all beings, nourishes them, maintains them, cares for them, comforts them, protects them, takes them back to itself, creating without possessing, world religions: primary sources 159 dao de jing acting

on a physical body, lets circumstances complete it. that is why every being spontaneously honors the tao. the tao gives birth to all beings, nourishes them, maintains them, cares for them, comforts them, protects them, takes them back to itself, creating without possessing, world religions: primary sources 159 dao de jing acting without expecting, guiding without interfering. that is why love of the tao is in the very nature of things. 60 governing a large country is like frying a small fish. you spoil it with too much poking. center your country in the tao and evil will have no power. not that it isn t there, but you ll be able to step out of its way. give evil nothing to oppose and it will disappear by itself. 78 nothing in the world is as soft and yielding as water. yet for dissolving

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

these were more the various author trying to justify their personal beliefs. with that said, i will now attempt to answer the question as to why pagans worship multiply deities. to barrow from a popular movie series, everything that exists has within it the force. there is only one force, and it is within all things! now this idea is nothing new, and before star wars it was more commonly known as the tao. the tao is a beautiful concept, but is has only one major flaw, it has no face. humans, being the creatures that we are, like to have faces and personalities attached to our divine beings. let me also state that pagans do not really worship these gods and goddesses. what we do is honor the aspect of the divine that they reflect. by employing a name of a god or goddess our human psyche con

as much an intuitive understanding of the theory, as it is the ability to read words from a book. magick is governed by the three fold law of return. the magician, or witch should also temper their actions with the wiccan rede (or some other ethical philosophy. pagans don t worship multiple gods, so much as they do honor the lord& lady as aspects of the divine (known by such names as the spirit, the tao, and everyone s favorite, the force. magick can be practiced as a means of self advancement along a spiritual path (theurgy. it can also be practiced for material goals (thaumaturgy. magick is not good or evil, black or white, magick just is! like air, water or even gravity, it works the same no matter what is in the heart of the user. now for a little fresh information: most pagan belief

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

64 sections there exist teachings for every possible situation that anyone will encounter throughout his or her life. within the hexagrams are represented numerous archetypal situations in catergories such as gthe rise to power, h gproper relationships, h gnegativity, h and so forth. the hidden meanings of the hexagrams were divined by ancient chinese sages who were in tune with the philosophy of the tao, which views human beings as creatures of nature and teaches that instincts, feelings, and imagination should be allowed to have free reign. taoism is in sharp contrast to confucianism, which envisions humankind as rational and moral creatures who have responsibilities to their society. the essential philosophy of taoism is that the natural world and the tao are one. those who rely on the

THE MAGICIAN S KABBALAH

ure of chockmah in its attribution of "force, and indicates that the nature of that force is circular (in its attribution to the "wheel" atu of the tarot. mem, subtitled "death" in this scheme indicates that chockmah is the first and last sephiroth that can be known, due to kether having no other reference outside itself. as religion, heh refers to the perfect path of yod flowing down the tree as the tao from chockmah, or the "strait and narrow way. in the "derivation of the channels, cheth is the god of mercy; kaph, god the immutable; mem, god the arcane; and heh, god of god. another explanation gives: ch: allocated to chesed, produces the animals k: the description assigned to kaph by papus is worth quoting in full "designates the first heaven, corresponding to the name of god yod expres

of that creation. the two of swords is peace, but also it is also, according to crowley "silence and chastity as being the ideal purity of thought. duality in the world of formation signifies itself as choice, even at the level of sub-atomic particles, where choices may take place that split an infinite number of universes out from each point. the two of pentacles is "harmonious change, which is the tao. crowley states that this card is a "picture of the complete manifested universe, in respect of its dynamics. the dynamic of the universe is tao or ma'at, and can be seen working at different levels through the two other sephiroth of this pillar of force, chesed and netzach. the colours attributed to each of the sephiroth also follow a similar pattern, being divided up across the four worl

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

on many of these articles. i am not making money off this deal, so i don t feel too bad about this. in fact, i consider it free advertising for the authors. it s probably best if people receiving this copy do not further distribute it. use your judgement. the original edition is much different from this one. the zen koans, haiku& christian thoughts are the same, but i removed many selections from the tao of pooh and the te of piglet, because many represented the sole thoughts of benjamin hoff (a recent writer) and were not the retold timeless stories of old taoists (which i kept in this volume. this amounted to about 5 pages being removed out of 40 from the third volume. i will put those removed selections into a file on the web-site for observing, but not for downloading. i have recently

604 you may try to be round, but keep one corner, o mind, otherwise you ll slip and roll away. 605 while faithfully throwing their shadows to the water, flirting with the wind: willows by the river. 615 no sound is heard in the creeks where waters run deep; shallow streams always splash. 618 the man who s escaped the world to live in the mountains, if he s still weary, where should he go? 710 275 the tao of pooh (a must buy by benjamin hoff) the stone cutter the tao of pooh pg. 118 there was once a stonecutter, who was dissatisfied with himself and his position in life. one day, he passed a wealthy merchant s house, and through the open gateway, saw many fine possessions and important visitors. how powerful that merchant must be thought the stonecutter. he became very envious, and wished t

how powerful that stone is! he thought. i wish that i could be a stone! then he became the stone, more powerful than anything else on earth. but as he stood there, he heard the sound of a hammer pounding a chisel into the solid rock, and felt himself being changed. what could be more powerful than i, the stone? he thought. he looked down and saw far below him the figure of a stonecutter. the cork the tao of pooh pg. 88 the wu wei principle underlying tai chi ch uan can be understood by striking at a piece of cork floating in water. the harder you hit it, the more it yields; the more it yields, the harder it bounces back. without expending energy, the cork can easily wear you out. so, wu wei overcomes force by neutralizing its power, rather than by adding to the conflict. with other approac

and the happiness of being in harmony, with the way (which has nothing to do with self-righteous spiritual obsessions and fanaticism. and you will live lightly, spontaneously, and effortlessly. illusions te of piglet pg. 109 we will begin our examination of illusions with a narrative concerning the perception of illusions, which show that it all depends on how one looks at things. the first is by the tao writer lieh-tse: a man noticed that his axe was missing. then he saw the neighbor s son pass by. the boy looked like a thief, walked like a thief, behaved like a thief. later that day, the man found his axe where he had left it the day before. the next time he saw the neighbor s son, the boy looked, walked, and behaved like an honest, ordinary boy. 277 the samurai s late supper te of pigle

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