Michael Wynn's Occult Reference Library
WHITE MAGIC,WHITE MAGICK

Return to Occult Library Index

0 0

l be karmically correct to perform this magic. we never want to venture into the area of black magic. black magic is essentially magic that is against your true will or against your holy guardian angel, the bornless part of you. most instances of harming other people could probably, generally speaking, be considered black magic. i will not get into the debate at this time about black magic versus white magic. suffice it to say that any magic that hurts you or another human being is not magic that you want to participate in. the circle spread divination will help you understand the karmic outcome of any magical workings, for that matter, any serious physical act, because magic is nothing more than physical energy on a higher plane of consciousness. begin by removing the major arcana from yo

ABRAMELIN1

magic, that is to say, the science of the control of the secret forces of nature, there have always been two great schools, the one great in good, the other in evil; the former the magic of light, the latter that of darkness; the former usually depending on the knowledge and invocation of the angelic natures, the latter on the method of evocation of the demonic races. usually the former is termed white magic, as opposed to the latter, or black magic. the invocation of angelic forces, then, is an idea common in works of magic, as also are the ceremonies of pact with and submission to the evil spirits. the system, however, taught in the present work is based on the following conception (a) that the good spirits and angelic powers of light are superior in power to the fallen spirits of darkne

allied himself with and took upon himself the characters and names of the gods to command the spirits by, in his exorcism; which latter mode of working would not only imply on his part a critical knowledge of the nature and power of the gods; but also the affirmation of his reliance upon them, and his appeal to them for aid to control the forces evoked; in other words, the most profound system of white magic which it is possible to conceive. the next point worthy of notice is what abraham urges regarding the preferability of employing one's mother tongue both in prayer and evocation; his chief reason being the absolute necessity of comprehending utterly and thoroughly with the whole soul and heart, that which the lips are formulating. while fully admitting the necessity of this, i yet wish

ALEISTER CROWLEY EQ I 5

e wheel, because there are an innumerable number of sentences. one is "tres "annos regimen oraculi" and another is "terribilis ardet rex" hb:nun-final hb:vau hb:yod hb:lamed hb:ayin. and another is "ter amb (amp (can't see it "rosam "oleo" and another is "tribus annulis regna olisbon" and the marvel is that with those four letters you can get a complete set of rules for doing everything, both for white magic and black. and now i see the heart of the rose again. i see the face of him that is the heart of the rose, and in the glory of that face i am ended. my eyes are fixed upon his eyes; my being is sucked up through my eyes into those eyes. and i see through those eyes, and lo! the universe, like whirling sparks of gold, blown like a tempest. i seem to swell out again into him. my consciou

ALEISTER CROWLEY EQUINOX EQ I 4 2

did. the following story is certainly one of the least remarkable of the many strange events which happened to frater p. during his five months' residence in paris, but we give it in place of others because it re-introduces several characters who have already figured in this history. miss q. after an interview asked p. to tea to meet mrs. m. after introductions she left the room to make tea- the white magic and the black were left face to face. on the mantelpiece stood a bronze of the head of balzac, and p, taking it down, seated himself in a chair by the fire and looked at it. presently a strange dreamy feeling seemed to come over him, and something velvet soft and soothing and withal lecherous moved across his hand. suddenly looking up he saw the mrs. m. had noiselessly quitted her seat

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

the microcosm. iii. man, as a creator in mental matter 1. the creation of thought forms. 2. the process of thought form building. iv. man and the fire spirits 1. the will aspect and creation. a. the condition of the magician. b. construction of thought forms. c. the occult significance of speech. 2. the nature of magic. a. black magicians and white. b. the source of black magic. c. conditions for white magic. 3. fifteen rules for magic. a. six rules for the mental plane. b. five rules for the astral plane. c. four rules for the physical plane. under this division we shall briefly give an outline of the study which we will undertake upon this vast and stupendous subject, for, as it definitely concerns the evolution of man and his power eventually to create, it will be wise for us to take up

ng of thought forms, and have seen that the process pursued by man is analogous to that pursued by the threefold logos in the creation of the solar system. we are to deal now with that great department in occultism which is usually termed magic. the man who masters the esoteric significance of what is here said will take his place in the ranks of those entitled to call themselves the "brothers of white magic" the subject is too immense to be more than briefly touched upon, for it covers the entire range of endeavour in the field of material construction. we must deal first with the mental attitude of man as he faces the work of creation, and his ability to bring through, via the mental body, the purpose of the ego, thereby impressing the building agents on the mental plane with a certain r

t not the term "knower" the distinction between the two exists in both motive and method, and might be summed up as follows: the white magician has for motive that which will be of benefit to the group for whom he is expending his energy and time. the magician of the left hand path ever works alone, or if he at any time co-operates with others, it is with a hidden selfish purpose. the exponent of white magic interests himself in the work of constructive endeavour in order to co-operate in hierarchical plans, and to further the desires of the planetary logos. the brother of darkness occupies himself with that which lies outside the plans of the hierarchy and with that which is not included in the purpose of the lord of the planetary ray. the white magician, as has been earlier said, works e

nlimited evil, and dependent upon the vitality of the severed egoic body and its innate persistence. these are the ordinary "lost souls" spoken of in the secret doctrine.1(266) if students will study these conditions, and will extend the same concept to an earlier and more matured solar system, they will get some light upon the problem of the origin of evil in this solar system. c. conditions for white magic. in considering the factors requiring adjustment prior to undertaking the work of magic, we are dealing with that which is of eminently practical value. unless students of magic enter upon this pursuit fortified by pure motive, clean bodies, and high aspiration, they are foredoomed to disappointment and even to disaster. all those who seek to work consciously with the forces of manifes

lunar angels and their complete subjugation. they are arrayed against him, until, through meditation, aspiration, and control, he bends them to his will and they become his servants. this thought brings us to the vital and real distinction between the white brother and the brother of darkness, and in this summation we will conclude the present discussion and proceed with the rules. the worker in white magic utilises ever the energy of the solar angel to effect his ends. the dark brother works through the inherent force of the lunar lords, which are allied in nature to all that is objective. in an old book of magic, hidden in the caves of learning, guarded by the masters, are the following conclusive words, which find their place in this treatise on fire through their very appropriateness

an esoteric nature, and the student will need to remember that the terminology is in the nature of a blind, which ever carries revelation to those who have the- 589- a treatise on cosmic fire copyright 1998 lucis trust clue, but tends to perplex and to bewilder the student who as yet is unready for the truth. i would also remind the student to bear in mind that all that is here imparted concerns "white magic" and is given from the standpoint of the solar angel, and of solar fire. bearing these two points in mind the student will find much in these rules to produce eventual internal illumination. we will divide them into three groups of aphorisms or occult phrases; of these, the first will concern itself with the work of the magician on the mental plane, with his manipulation of solar energ

suffices. rule i. the solar angel collects himself, scatters not his force, but in meditation deep communicates with his reflection. the significance of this rule is easily to be seen. the white magician is ever one who, through conscious alignment with his ego, with his "angel" is receptive to his plans and purposes, and therefore capable of receiving the higher impression. we must remember that white magic works from above downwards, and is the result of solar vibration, and not of the heating impulses emanating from one or other of the lunar pitris; the downflow of the impressing energy from the solar pitri is the result of his internal recollectedness, his indrawing of his forces prior to sending them out concentratedly to his shadow, man, and his steady meditation upon the purpose and

t if he here remembers that the ego (as well as the logos) is in deep meditation during the whole cycle of physical incarnation. this solar meditation is cyclic in nature, the pitri involved sending out to his "reflection" rhythmic streams of energy, which streams are recognised by the man concerned as his "higher impulses" his dreams and aspirations. therefore, it will be apparent why workers in white magic are ever advanced, and spiritual men, for the "reflection" is seldom responsive to the ego or the solar angel until many cycles of incarnation have transpired. the solar pitri communicates with his "shadow" or reflection by means of the sutratma, which passes down through the bodies to a point of entrance in the physical brain- 590- a treatise on cosmic fire copyright 1998 lucis trust

as it is occultly termed) and will not be remembered by the physical brain when not under the influence of the solar angel. the six rules for the mental plane are necessarily brief, owing to the fact that the plane of mind is as yet an unknown land to the majority, unknown in so far as its conscious control is concerned. these two remaining rules concern, in the first case, the brother engaged in white magic, and in the second the thought form he is constructing. rule v. three things engage the solar angel before the sheath created passes downward: the condition of the waters, the safety of the one who thus creates, and steady contemplation. thus are the heart, the throat, and the eye, allied for triple service. the focal point of energy that the man, the magician, has now created upon the

n to comprehend the nature of the energy which they will then wield or direct. b. five rules for the astral plane. before we take up the consideration of the second set of "rules for magic" i would like to make a few remarks anent the "eye of the magician" to which reference has been earlier made. one of the fundamental rules back of all magical processes is that no man is a magician or worker in white magic until the third eye is opened, or in process of opening, for it is by means of that eye that the thought form is energised, directed and controlled and the lesser builders or forces are swept into any particular line of activity. among the coming discoveries, and among the next revelations of materialistic science will be one which will concern itself with the force-directing faculty o

sees, then the earth sufficeth not to hide or kill the flame. it feeds the flame, causing a growth and magnitude of fire which reaches to the narrow door of entrance" under this symbology much is hidden anent the life-giving energy, the centres symbolised to focalise it, and to drive it forth, and the place the various types of receptive matter play in the magical work. as is ever the case in all white magic, the activity of the solar angel is the primary factor and the work of the man upon the physical plane is regarded as secondary; his physical body, and the work engendered therein, being frequently referred to as "fuel and its warmth" this needs careful remembering, and will give the clue to the necessity of egoic alignment, and to the problem of the extinction of certain workers in ma

eatise on cosmic fire copyright 1998 lucis trust a. our earth planet, b. our planetary polar opposite, c. our complementary or equilibrising planet, is committed to the initiate. armed with this knowledge, he can then work out certain formulas of magic which enable him to create in the three spheres. it is the same basic concept which governs thought form building, and which enables a magician of white magic to produce objective phenomena on the physical plane. he works with the two types of energy, will and desire, and their equilibrising is what leads to the balancing of the pairs of opposites, and the subsequent release of energy-substance in the formation of the physical plane structure. the magician has to know the following facts: the formulas for the two aspects of logoic energy, wi

ules of magic for the physical plane. rule xii. the web pulsates. it contracts and expands. let the magician seize the midway point and thus release those "prisoners of the planet" whose note is right and justly tuned to that which must be made. it is necessary for the magician here to remember that all that takes place upon the earth is to be found within the planetary etheric web. the worker in white magic, being an occultist, deals in universals, and starts his magical work on the confines of the physical etheric sphere. his problem is to locate those lesser lives, within the web, who are of the right order to be built into the proposed thought vehicle. such work can necessarily only be done by the man who, through the severance of the confining web of his own etheric web, can reach out

ALICE A BAILEY05 THE LIGHT OF THE SOUL

d form to hold the yogi confined, b. the powerlessness of substance to prevent the yogi cognizing any aspect of manifestation he desires, c. the helplessness of matter to withstand the will of the yogi. these three factors explain how it is that the adept can create at will and his freedom from the- 197- the light of the soul copyright 1998 lucis trust limitations of matter forms the basis of all white magic. it might be noted in conclusion that this capacity is in itself relative, for the adept is freed from limitation in the three worlds of human endeavour. the master has perfect freedom of action in the three worlds plus the buddhic realm, whilst the christ and those of similar initiation have this freedom in the five worlds of human evolution. 49. the man who can discriminate between t

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

ning their ranks by submitting ourselves to the technique of meditation, to the discipline of right daily living and to the influence of the pure motive of service- 117- from intellect to intuition copyright 1998 lucis trust endnotes 1 carpenter, edward, the art of creation, p. 7. 2 overstreet, h.a, the enduring quest, p.271 3 wilhelm, richard, and jung, t copyright 1998 lucis trust a treatise on white magic or the way of the disciple by alice a. bailey copyright 1951 by lucis trust copyright renewed 1979 by lucis trust- 1- copyright 1998 lucis trust rules for magic rule one the solar angel collects himself, scatters not his force, but, in meditation deep, communicates with his reflection. rule two when the shadow hath responded, in meditation deep the work proceedeth. the lower light is t

. a choice confronts the one who meditates. rule eight the agnisuryans respond to the sound. the waters ebb and flow. let the magician guard himself from drowning at the point where land and water meet. the midway spot, which is neither dry nor wet, must provide the standing place whereon his feet are set. when water, land and air meet, there is the place for magic to be wrought- 2- a treatise on white magic copyright 1998 lucis trust rule nine condensation next ensues. the fire and waters meet, the form swells and grows. let the magician set his form upon the proper path. rule ten as the waters bathe the form created, they are absorbed and used. the form increases in its strength; let the magician thus continue until the work suffices. let the outer builders cease their labors then, and l

e creator and naught could drown nor drench him. danger from fire and flame menaces now, and dimly yet the rising smoke is seen. let him again, after the cycle of peace, call on the solar angel. rule fifteen the fires approach the shadow, yet burn it not. the fire sheath is completed. let the magician chant the words that blend the fire and water. from "a treatise on cosmic fire- 3- a treatise on white magic copyright 1998 lucis trust introductory remarks man's three aspects in the study of the ideas outlined in this book and their careful consideration certain basic concepts are borne in mind: first, that the matter of prime importance to each student is not the fact of a particular teacher's personality but the measure of truth for which he stands, and the student's power to discriminate

rous (so-called) esoteric organisations. the curse of many groups has been the whispered word that "those who know wish "the master says "the great ones command" and the group of silly sheep feebly and blindly tumble over themselves to obey. they think thereby, through their misplaced devotion, to contact certain authoritative personages, and to get into heaven by some short cut- 4- a treatise on white magic copyright 1998 lucis trust you have wisely guarded your books from the reaction accorded to those who claim to be masters, adepts and initiates. my anonymity and status must be preserved, and my rank be regarded as only that of a senior student and of an aspirant to that expansion of consciousness which is for me the next step forward. what i say of truth alone is of moment; the inspir

ws of spiritual psychology as distinguished from mental and emotional psychology. 2. make clear the nature of the soul of man and its systemic and cosmic relationships. this will include its group relationship as a preliminary step. 3. demonstrate the relations between the self and the sheaths which that self may use, and thus clarify public thought as to the constitution of man- 5- a treatise on white magic copyright 1998 lucis trust 4. elucidate the problem of the supernormal powers, and give the rules for their safe and useful development. we stand now towards the close of a great transition period and the subtler realms of life are closer than ever before; unusual phenomena and inexplicable happenings are commoner than at any time heretofore, whilst matters telepathic, psychic, and pec

spects and correspondences insofar as they demonstrated the relation of the part to the whole, and of the unit to the totality. the present book will deal more specifically with human development and unfoldment, elucidating the causes which are responsible for the present effects, and pointing to the future and its possibilities, and to the nature of the unfolding potentialities- 6- a treatise on white magic copyright 1998 lucis trust this book will be based also upon four fundamental postulates which must be admitted by the student of the succeeding pages as providing an hypothesis worthy of his consideration and trial. no true investigator of the ageless wisdom is asked to give blind adherence to any presentation of truth; he is asked, however, to have an open mind and seriously to weigh

al of energies, of all states of consciousness, and of all forms in existence. the homogeneous becomes the heterogeneous, and yet remains a unity; the one manifests in diversity and yet is unchanged; the central unity is known in time and space as composite and differentiated and yet, when time and space are not (being but states of consciousness, only the unity will remain, and- 7- a treatise on white magic copyright 1998 lucis trust only spirit will persist, plus an increased vibratory action, plus capacity for an intensification of the light when again the cycle of manifestation returns. within the vibratory pulsation of the one manifesting life all the lesser lives repeat the process of being, gods, angels, men, and the myriad lives which express themselves through the forms of the kin

the expression of the life, purpose and type of activity of some being or existence, and thus is literally the conduct (or outer nature or quality) of a life. these springs of action lie hid in the purpose of any life, whether it be a solar life, a planetary entity, a man, or that being who is the sum total of the states of consciousness and of the forms of any kingdom in nature- 8- a treatise on white magic copyright 1998 lucis trust 2. laws. a law presupposes a superior being who, gifted with purpose, and aided by intelligence, is so coordinating his forces that a plan is being sequentially and steadily matured. through a clear knowledge of the goal, that entity sets in activity those steps and stages which when carried forward in order will bring the plan to perfection. the word "law, a

nctions, which after all is but a department of the former group in its highest presentation. secondly, there is that psychic force which is the result of the union of the spirit with sentient matter in the human kingdom and which produces a psychic centre which we call the soul of man. this psychic centre is a force centre, and the force of which it is the custodian or which it- 9- a treatise on white magic copyright 1998 lucis trust demonstrates, brings into play a responsiveness and an awareness which is that of the soul of the planetary life, a group consciousness which brings with it faculties and knowledge of a different order than that in the animal soul. these supersede eventually the powers of the animal soul which limit, distort, and imprison, and give man a range of contacts and

ght. the truths accepted as such have not been formulated or verified by the one who accepts them, lacking as he does the necessary training and equipment. the dicta of science, the theologies of religion, and the findings of the philosophers and thinkers everywhere colour the point of view and meet with a ready acquiescence from the untrained mind, and that is the average mind- 10- a treatise on white magic copyright 1998 lucis trust then, secondly, we have discriminative knowledge, which has in it a selective quality and which posits the intelligent appreciation and practical application of the more specifically scientific method, and the utilisation of test, the elimination of that which cannot be proved, and the isolation of those factors which will bear investigation and are in confor

ndu philosophy. when man grasps a fragment of it and absorbs it into the racial consciousness we call it the formulation of a law, a discovery of one or other of nature's processes. hitherto this has been a slow and piecemeal undertaking. later, and before so very long, light will pour in, truth will be revealed and the race will enter upon its heritage the heritage of the soul- 11- a treatise on white magic copyright 1998 lucis trust in some of our considerations, speculation must perforce enter in. those who see a vision that is withheld from those lacking the necessary equipment for its apprehension are regarded as fanciful, and unreliable. when many see the vision, its possibility is admitted, but when humanity itself has the awakened and open eye, the vision is no longer emphasised bu

ultimately merges in the intuition, which is the "knowing faculty" of the intelligent and practical mystic who relegating the emotional and feeling nature to its own place uses the mind as a focussing point and looks out through that lens upon the world of the soul. man's three aspects one of the main means whereby man arrives at an understanding of that great sum total we call- 12- a treatise on white magic copyright 1998 lucis trust the macrocosm god, functioning through a solar system is by an understanding of himself, and the delphic injunction "man, know thyself" was an inspired utterance, intended to give man the clue to the mystery of deity. through the law of analogy, or correspondences, the cosmic processes, and the nature of the cosmic principles are indicated in the functions, s

utilised by that energy to vitalise the body, to produce its coordinated activity and functioning, and to bring about an intelligent rapport with the world in which it has to play its part. it lies back, if one might use such an expression, of the body-nature proper, back of the mass of the flesh and bone and muscle. it in its turn, is motivated by and controlled by two factors- 13- a treatise on white magic copyright 1998 lucis trust a. the sum total of the energy which is the individual quota of vital energy. b. the energy of the environment in which the individual finds himself and within which he has to function and to play his part. this coordinating nervous system, this network of interrelating and sensitive nerves is the symbol in man of the soul, and an outer and visible form of an

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

eorganisation of the entire world, and the elimination of hindrances; there would be the making of real sacrifices and the giving up of personal wishes and desires in order that group purposes may be served- 5- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust above all, there must be the elimination of fear. with this i have dealt at length in a treatise on white magic, and have given likewise certain rules and formulas for its control. how many who have read the teaching profited by the information imparted? will you not, with determination and because the world cries out for help, cast away fear and go forward with joy and courage into the future? there has been, behind all the books which i have written, a definite purpose and a planned sequence o

od as it works out its plans through the lesser sons of mind. in symbolism and archaic phrases it veiled the truths and principles which lie at the root of the creative process, and in its entirety is beyond the grasp of the advanced student. at the same time, it is a most valuable compendium of information, and will serve to convey truth and to develop the intuition. the last book, a treatise on white magic, is a parallel volume to a treatise on cosmic fire. just as the first dealt with the psychology of deity, the work of the macrocosm, and the laws whereby the solar logos works, so this book constitutes a treatise on the psychology of the son of god and the work of the microcosm. it intimately concerns his place in the larger whole. i have also aided a.a.b. in getting out a translation

e basic concept that in all occult work one is occupied with energy energy units, energy embodied in forms, energy streams in flow; and that these energies are made potent and embody our purpose through the use of thought; they follow along the well-defined thought currents of the group. it must be remembered, however, that it is in this region of thought that the cleavage comes between black and white magic. it is in the use of thought power that the two aspects of magic can be seen functioning, and therefore it is true that there is no black magic, per se, until one reaches the realm of mind. no one can be a black magician until the will and the thought work in unison, until mind control and the creative work of the focussed mind can be seen. it has oft been said the black magician is ra

ower expression: architectural construction. modern city planning. ray v. higher expression: t he science of the soul. esoteric psychology. lower expression: modern educational systems and mental science. ray vi. higher expression: c hristianity and diversified religions (notice here relation to ray ii) lower expression: churches and organised religions. ray v ii. higher expression: a ll forms of white magic. lower expression: spiritualism of "phenomena" the fourth ray is essentially the refiner, the producer of perfection within the form, and the prime manipulator of the energies of god in such a way that the temple of the lord is indeed known in its true nature as that which "houses" the light. thus the shekinah will shine forth within the secret place of the temple in its full glory. su

(during the coming cycle) to open the door wide into the temple of the hidden mystery to man. one by one we shall undergo the esoteric and spiritual counterpart of the psychological factor which is called "a mental test" that test will demonstrate a man's usefulness in mental work and power, it will show his capacity to build thought-forms and to vitalise them. this i dealt with in a treatise on white magic, and the relation of that treatise to the magical work of the seventh ray and its cycle of activity will become increasingly apparent. a treatise on white magic is an attempt to lay down the rules for training and for work which will make it possible for the candidate to the mysteries to enter the temple and to take his place as a creative worker and thus aid in the magical work of the

lf, and when the trend of your life is towards cooperation, then you may pass from the stage of observer to that of communicator. this will happen because you can be trusted to communicate only that which is impersonal and truly constructive, and which will not feed the emotional nature and satisfy the desire-self. an interesting point might here be noted and a question answered. in a treatise on white magic i referred to the two groups of observers and communicators (the third group lies outside our present discussion, and the question was asked: who trains these observers and communicators? i should like to make it clear that the observers train themselves or more accurately the soul of each trains the personality in true observation. in the case of the communicators, they are slowly and

he working out, at this time, of the hierarchical plan. if the teachings in this treatise are to achieve the purpose for which they are intended, it is essential that scattered through the occult generalities and the universal concepts there should be those points of immediate and imperative interest which will make this treatise of practical usefulness and of living application. in a treatise on white magic i outlined one of the first steps taken by the hierarchy in the work of inaugurating the new plan. this plan was tentatively formulated in 1900, at one of the great quarterly meetings of the hierarchy. in 1925, at the next great meeting for cooperation, the new plan was discussed in greater detail, certain necessary changes (growing out of the results of the world war) were negotiated

the assets brought by the aspirant to the task of achieving discipleship likewise steadily evolve, and the equipment is as steadily arriving at a greater adequacy, thus measuring up to the opportunity offered. such books, therefore, as the outer court and the path of discipleship by annie besant state the requirements for the path of probation, and not for the path of discipleship. a treatise on white magic gives the needed data for those who tread, at this time, the path of discipleship. in these three books are to be found the requirements for the two stages of the path of conscious unfoldment- 220- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust curiously enough, in lemurian days the first ray was active. this was because of a special dispensati

ng sixth ray the sixth ray influence served to attract men's minds towards an ideal, such as that of individual sacrifice or service, and the mystical vision was the high water mark of the period; the numerous guiding mystics of the occident and the orient have appeared. the seventh ray influence will in time produce the magician, but in this age the magician will be predominantly in the class of white magic (not as in atlantean days, when the predominance was on the side of selfish or black magic. the white magician works with the forces of nature and swings them back into control of advanced humanity. this can already be seen working out through the activity of the scientists which the latter end of the last century and this twentieth century have produced. that much of their magical wor

that many of their wise and true discoveries in the realm of energy are today adapted to ends which serve man's hatred or love of self, is equally true. but this in no way militates against the wonder of their achievements. when the motive is transmuted from pure scientific interest to love of the divine revelation, and when service to the race is the determining force, then we shall see the true white magic. hence therefore the need to turn the mystic into the occultist, and to train the modern aspirant in right motive, mind control and brotherly love, all of which must and will express themselves through harmlessness. the most potent force in the world today is harmlessness. i speak not of non-resistance, but of that positive attitude of mind which thinks no evil. he who thinks no evil a

the working out of god's plan and the coming salvation of the race: a. the sixth ray fostered the vision. the seventh ray will materialise that which was visioned. b. the sixth ray produced the mystic as its culminating type of aspirant- 223- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust the seventh ray will develop the magician who works in the field of white magic. c. the sixth ray, as part of the evolutionary plan, led to separations, to nationalism, and to sectarianism, due to the selective nature of the mind and its tendency to divide and separate. the seventh ray will lead to fusion and synthesis, for its energy is of the type which blends spirit and matter. d. the sixth ray activity led to the formation of bands of disciples, working in gro

ray influence will carry forward that infant science to maturity. belief in the soul has become widespread during the sixth ray period. knowledge of the soul will be the result of the incoming ray activity, plus the aid contributed by the energies released during the incoming aquarian age. the new and esoteric psychology will be steadily developed. it will be apparent therefore that a treatise on white magic has a definitely seventh ray import, and this treatise on the seven rays has also been sent forth in an effort to clarify the incoming spiritual influences. one of the first lessons that humanity will learn under the potent influence of the seventh ray is that the soul controls its instrument, the personality, through ritual, or through the imposition of a regular rhythm, for rhythm is

ds the imposition of an enforced ceremonial of ordered rhythms, leading to an idealised order and community of interests. because of this, and because of the enforced magical work, some forces are present and active in russia which need most careful handling by the brotherhood of light; they are not exactly on the white side, as it is called, but are concerned with the magic of form, whereas pure white magic concerns only the soul or subjective aspect. the black forces, so called, are nowhere rampant in russia any more than elsewhere in the world, but the russian reaction and attitude to enforced rule and order has in it more of the magical seventh ray influence than is the case in other countries, such as germany, which also enforces a standardised order and rule of life. you will note th

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

agic, or the use of magical powers for selfish ends. the power to "sit upon the fence" till the selfish values emerge. disorder and chaos, through misunderstanding of the plan. the wrong use of speech to bring about chosen objectives. untruth- 27- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust sex magic. the selfish perversion of soul powers. leading to white magic, the use of soul powers for spiritual ends. the identification of oneself with reality. right order through right magic. power to cooperate with the whole. understanding of the plan. the magical work of interpretation. manifestation of divinity. a close study of the above suggested phrases, showing as they do the wrong and the right major expressions of ray force, will aid the student

forms constructed, the quality of the life which is expressed at any particular time or in any particular incarnation, the length of the life cycle, and the appearance and disappearance of any of the three form aspects. certain brief paragraphs will suffice to define each of the stages of appropriation. the paragraphs which detail the methods of detachment have been given earlier in a treatise on white magic. ray one. the energy of will or power. the destroyer aspect. souls on this ray are spoken of occultly as "crashing their way into incarnation. they appropriate dynamically that which they require. they brook no hindrance in the satisfactions of their desires. they stand alone in a proud isolation, glorying in their strength, and their ruthlessness. these qualities have to be transmuted

d techniques which are here tabulated anent the rays) then some further light can intelligibly be thrown upon the nature of the seven types of electrical phenomena which we call the seven rays. on the path of return and in connection with the process of detachment, which marks the progress of the soul towards release and the ending of the period of appropriation, certain passages in a treatise on white magic give clearly the intended technique. they are as follows, and are found on pages 288 and 289. ray one "let the forces come together. let them mount to the high place, and from that lofty eminence, let the soul look out upon a world destroyed. then let the word go forth 'i still persist" ray two "let all the life be drawn to the centre, and enter thus into the heart of love divine. then

ncomprehensible, even to the most developed of the beings in our planetary hierarchy. nor is it essential that we emphasize the details of living which must control the man who is seeking to function as a soul in command of the personality. these have oft been adequately outlined by disciples down the ages, and reduced to many words. they have also been dealt with in my earlier book a treatise on white magic and other books. our immediate problem is the application of these rules for discipleship and a steady progress in their practical technique. my present purpose is a far more difficult one, for this treatise is written for the future more than for present students. i seek to indicate the basic rules- 132- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lu

ness of humanity. i am seeking to give it in such terms that comprehension may ensue. the first panel gave some of the universal implications. this was elaborated in a treatise on cosmic fire. the second panel, contained in this treatise on the seven rays, gives a general view of the synthetic unfoldment of man. the third panel entered the realm of synthetic work and was embodied in a treatise of white magic. it would be useful to bear in mind here what was earlier pointed out: 1. the mental body is governed by rays 1, 4, 5. 2. the astral body is governed by rays 2, 6- 174- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust 3. the physical body is governed by rays 3, 7. this is often forgotten and people will have to readjust their ideas in this matt

y disciple, employing the technique of fusion, finds that: 1. it evokes a full functioning of the divine creative faculty. it will be apparent at this point how- 237- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust important is motive, for it determines the line of activity and differentiates man's activity into what is called (by esotericists) black and white magic. it is interesting also to note that it is the very rare man indeed who swings into the field of so-called black magic. this indicates, does it not, my brother, the extraordinarily triumphant work of the great white lodge. 2. the fiat which initiated this creative activity, as far as it relates to man, has been inadequately couched in the words "let the earth bring forth abundantly, th

leads to cancerous areas in the body wherever there is a weakness in the bodily tissue. f. the awakening of the sacral centre is of such ancient origin that it is not possible at this time to trace the true history of the development of the difficulties connected with sexual expression, nor is it desirable. i have dealt with the subject of sex in my other treatises, particularly in a treatise on white magic. i call attention to it only because in the course of the mystical life there is often a period of sexual difficulty if the mystic has not previously learnt sexual control and unless it has assumed balanced proportions to his other life activities and natural instincts in his consciousness. else, as he touches the heights of spiritual contact and brings in the energy of his soul to the

of profound importance and one of real danger as well. it is, in the last analysis, the science of energy and teaches the method whereby energy can be controlled, directed and utilised for the expanding of the consciousness, for the establishing of right relations between the man and his environment and, above all (in the case of those affiliated with the great white lodge, for the production of white magic. this pranic energy works through the vital body and courses through the many "nadis" found therein. these "nadis" exist in their millions and are minute channels of force which underlie the entire nervous system of man. of this they are the counterpart and the animating factor, making sensitivity possible and producing that action and reaction which converts the mechanism of man into

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

uction: the consciousness of the atom. the soul and its mechanism. from intellect to intuition. from bethlehem to calvary. she has also written one book in collaboration with me, entitled the light of the soul; in it i give the translation of the sanskrit sutras of patanjali and she contributes the commentary, referring to me occasionally for reassurance as to meaning. then followed a treatise on white magic. this was written years ago. as it was written it went out, chapter by chapter, to the senior students of the arcane school as reading matter only. it is the first book ever given out upon the training and control of the astral or emotional body. many occult books have been written upon the subject of the physical body and its purification and upon the etheric or vital body; most of th

uch a school was started in 1923 by alice a. bailey with the aid of foster bailey and certain students of vision and spiritual understanding. she made it a condition that i should have nothing to do with the arcane school, and that i should have no control over its policies and curriculum. even my books were not used as textbooks and only during the past three years has one of them, a treatise on white magic, been adopted as a course of study and that at the very earnest request of many students. also, some of the teaching upon the antahkarana (which will appear in the fifth volume of the treatise on the seven rays) has been used for two years in one section of the fourth degree, entitled weavers in the light. the teaching on glamour has been given as some of the reading matter for another

d to delete one paragraph in which i do speak as a master. this paragraph, much to her distress, appeared in the july 1943 beacon. after many years of protecting my identity, she made this slip and it has, therefore, been publicly stated that i am a master. in this connection, there are three points to which i would like to call your attention. earlier many years earlier i stated in a treatise on white magic that i was an initiate of a certain standing but that my anonymity would be preserved. years later, owing to this mistake, i- 600- discipleship in the new age- volume i copyright 1998 lucis trust am apparently in the position of contradicting or reversing myself, and so changing my policy. actually i am not doing so. the spread of the teaching alters circumstances and the need of human

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

as yet what its major expressions will be, either higher or lower. human reactions have their place and as i have earlier pointed out even the masters themselves do not and cannot foretell what the results of the impacts of force may be nor what may eventuate as a result, though they can frequently determine the probable happenings. if i say to you that the higher expression of the seventh ray is white magic, do you really understand what i mean? i question it. have you any true idea of what is intended by these two words? i doubt it. white magic is realistically the- 22- the destiny of the nations copyright 1998 lucis trust power of the trained worker and executive to bring together into a constructive synthesis the "within and the without" so that that which is below may be recognisably

is seventh ray soul towards the imposition of an enforced ceremonial of ordered rhythms, leading to an idealised order and a community of interests. because of this and because of the enforced work, some forces are present and active in russia which need most careful handling by the spiritual hierarchy of our planet. these forces working in russia are concerned with the magic of form whereas pure white magic is concerned only with the soul or with the subjective aspect, as it conditions the objective. the "black forces" so called, are nowhere rampant in russia any more than in other parts of the world, but the russian reaction and attitude to enforced rule and order has in it more of the magical seventh ray influence than is the case in other countries; germany also enforced a standardised

ray period. by this i mean that just as during the age which is now coming to an end, the bulk of the incarnating souls were predominantly sixth ray in quality, so we can look for an increasing number of seventh ray egos now to appear. the furtherance of the coming seventh ray civilisation of synthesis, fusion, and of increased soul expression, and the development of the new stage into which the white magic of the hierarchy is entering is, therefore, inevitable and for this stage there should be definite preparation and training. the powers of the magical age are many and one of the reasons why the seventh ray is now making its appearance is that, owing to the rapid perfecting and integration of the human personality, the higher integration between soul and personality is today more possi

nse. they know far too little and yet believe that they know much. they speak with authority, but it is the authority of the unexpanded mind. the expression of old magical patterns, the digging up of hints and indications of crystallised and worn-out methods from the ancient past is all too prevalent at this time and it is responsible for much deception of the masses and consequent mass delusion. white magic as i would have you remember is concerned with the unfoldment of the soul in form and its gaining needed experience thereby. it is not concerned with direct work upon the form but with the indirect influence of the soul, functioning in any form in every kingdom in nature as it brings the form under its control, thereby effecting needed and developing changes in the apparatus of contact

e centre which we call the soul in any form but not to the form itself, that then the soul, thus stimulated, will do its own work of destruction, of attraction, of rebuilding and of a consequent renewed life manifestation. this is true of the soul of man, of the soul of a nation and of the soul of humanity itself. bear this in mind, for i have here stated a basic and fundamental rule by which all white magic is agelessly governed. it is for this reason that the seventh ray is spoken of as governing the mineral kingdom and also as manifesting through its mediumship that significant soul characteristic and quality which we call radiation. that word effectively describes the result of soul stimulation upon and within every form. the life of the soul eventually radiates beyond the form and thi

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

f undertaken with due humility and caution, is greatly to be desired at the present time. such action should be recognized as being pioneering experimental ventures. groups of this sort have already appeared in various parts of the world and may well contribute to the success of the work of the new group of world servers. information about this worldwide group of servers is given in a treatise on white magic and in a treatise on the seven rays, vol. ii. foster bailey, july 1950 certain preliminary clarifications all groups involved in esoteric work have their own dharma or duty and all have their peculiar objective. in order that you may clearly vision what you, as aspirants to discipleship have to do, and so intelligently cooperate, i will concisely state the purpose: dharma means duty, o

i gave you certain basic concepts and a skeleton outline of the subject as a whole (see the table of contents) today we will begin with our real discussion. as you know, it is not my intention to write a long and ponderous thesis on this subject. the books which will be compiled from the instructions offered to these groups of disciples, will not be heavy treatises as are those on cosmic fire and white magic. they will constitute a series of relatively short volumes, and must therefore be packed with information, and not discursive in style- 27- glamour: a world problem copyright 1998 lucis trust above everything else, my brothers, these instructions must be of a definitely practical value and must leave the student with the realisation that he understands better the subtle world of though

t has been dispelled, illusion, as it can be understood in the human family, disappears. the man stands free. the illusion of the mental plane can no longer deceive him. his mind is a pure instrument for the reflection of light and of truth. the glamours of the astral plane have no further hold over him, and the astral body itself fades out. you will remember that i hinted to you in a treatise on white magic that the astral body itself was an illusion. it is the definition of the illusory mind upon the mental plane of that which we call the sum total of the desires of the man in incarnation. when illusion and glamour have both been overcome, the astral body fades out in the human consciousness. there is no desire left for the separated self. kama-manas disappears, and man is then regarded

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

ghtforms to the brain of the disciple. in time, and as the result of technical training, the disciple can in this way reach the mind and brains of other disciples. this is an exceedingly interesting stage. it constitutes one of the major rewards of right meditation and involves much true responsibility. you will find more anent this stage of telepathy in my other books, particularly a treatise on white magic*(2) this much that i have outlined here is practically all that concerns man in his own inner individual contacts and work and training. there is, however, a whole range of telepathic contacts which should be noted because they constitute the goal for humanity. 7. telepathic work between a master (the focal point of a group) and the disciple in the world. it is an occult truth that no

ning upon their way. and thus i stand. and standing thus, revolve and tread this way the ways of men, and know the ways of god. and thus i stand- 113- telepathy and the etheric vehicle copyright 1998 lucis trust endnotes 1: discipleship in the new age, i. page 87. 2: pages 176-180, 415, 427-428, 477-478. 3: a treatise on the seven rays, ii, 113. 4: the light of the soul, page 33. 5: a treatise on white magic, page 320. 6: discipleship in the new age, i, 777. 7: a treatise on the seven rays, ii, 629-751. a treatise on white magic, 398-433. 8: discipleship in the new age, volume ii, section 3. 9: education in the new age and a treatise on the seven rays, volume v. 10: discipleship in the new age, volume ii, section 3. 11: discipleship in the new age, vol. ii. 12: the reappearance of the chri

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

ealise the meaning of the growing light which greets his progress as he climbs upward to the mountain top. the flashes of intuition with which he is becoming familiar change into the blazing and constant light of the soul, irradiating the mind and providing that point of fusion which must ever be the "fusion of the two lights, the greater and the lesser light" to which i referred in a treatise on white magic. the light of the personality and the light of the soul blend. upon this i need not enlarge, as nothing i could say would be more than it now is the theory of initiation. this takes place upon the path of initiation and is called the experience of the mountain top. all are needed the depths, the plains and the mountain top. as you know, sagittarius is one of the four arms of the mutabl

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

m. from intellect to intuition. from bethlehem to calvary. she has also written one book in collaboration with me, entitled light of the soul; in it i give the english paraphrase of the sanskrit sutras of patanjali and she contributes the commentary, referring to me occasionally for reassurance as to meaning- 139- the unfinished autobiography copyright 1998 lucis trust then followed a treatise on white magic. this was written years ago and as it was written it went out, chapter by chapter, to the senior students of the arcane school as reading matter only. it is the first book ever given out upon the training and control of the astral or emotional body. many occult books have been written on the subject of the physical body and its purification and upon the etheric or vital body. most of t

h the aid of f.b. and certain students of vision and spiritual understanding. she made it a condition that i should have nothing to do with the arcane school and that i should have no control over its policies and curriculum. in this she was wise and right and i fully endorse her position. even my books were not used as textbooks and only during the past three years has one of them, a treatise on white magic, been adapted as a course of study and that at the very earnest request of many students. also, some of the teaching upon the antahkarana (which will appear in a later volume of the treatise on the seven rays) has been used for two years in one section of the fourth degree. the teaching on glamour has been given as some of the reading matter for another section. in the arcane school, n

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

gh the use of psychology. 3. through the activity of the soul. i have also stated that the major causes of disease are three in number: they are psychological in nature; they are inherited through group contact; and they are karmic. remember, however, that these are the secondary causes and with the first of these we will now deal. 1. causes arising in the emotional-desire nature in a treatise on white magic, i gave the world for the first time information as to the nature and the control of the astral body. this book is practically the first one ever given out to the public on this theme. much has been given in the past on the subject of the physical body and its care, both by exoteric and esoteric science. much of it is true, and some of it is illusion. it is illusion because it is based

n because it is based on false premises. modern esotericists have dealt with the subject of the etheric body, and this too has been partially true and partially false, but it is more generally true- 20- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust from the occult point of view than it is exoterically. i may surprise you here if i tell you that a treatise on white magic is also true as far as it goes, but it is necessarily limited, and because of these limitations it is also partially incorrect. does the above statement astonish you? remember, how can it be entirely true when we consider the limitations of your power to comprehend? it is impossible for me to convey to you the truth, because there exist neither the terminology nor an adequate groundwor

. over-activity. group life. fourth ray ajna s elfishness. i nsanities. m ysticism. harmony. dogmatism. fifth ray. throat lower psychism. wrong metabolism. creativity knowledge. certain cancers. sensitivity. inspiration sixth ray. s olar plexus emotionalism. nervous diseases. a spiration. devotion. gastritis right direction. liver trouble. seventh ray. b ase of the self-interest. h eart diseases. white magic. organisation. s pine pure selfishness. t umors. black magic. please remember in studying this tabulation that it is a generalisation, and only a partial listing of the types of disease which can be the result of the inflow of energy. it is only intended to be suggestive; the complexity of the human equipment and the intricacy of the ray energies are such that no hard and fast rules ca

ve now been driven back into retreat and are inaccessible to humanity; neither can i indicate to you the particular methods used to acquire what was desired, the words of power employed and the carefully planned rituals which were followed by those who sought to enrich themselves and to take what they wanted, no matter what the cost to others. this magical work was the misdirected travesty of the white magic so openly used in those days, prior to the great war between the forces of light and the forces of evil. magic of the right kind was very familiar to the atlantean people, and was used by those members of the hierarchy who were entrusted with the guidance of the race and who were combating rampant evil in high places. that same evil is again upon the warpath and is being fought by the

h preserves the physical vehicle in health through the free play of the pranic currents. the above is an attempt to express a great truth in as simple a fashion as possible. the true significance of the above statement embodies the next great step in the field of true psychology and of healing. the whole subject is profoundly interesting. some of it i have dealt with in the pages of a treatise on white magic*(6) and you would find it of value to study the matter there outlined. the general situation in this connection might be outlined very briefly as follows: a human being is a combination of various types of force. there is the force or energy of matter itself which might be regarded as the energy aspect, in its totality, of the cells or atoms of the body. the word "cell" itself suggests

bsorbed into the oversoul, prior to again reincarnating. the fact of communication up to that time will, however, completely destroy the fear of death. in the case of disciples working in a master's ashram, even this process of integration will constitute no barrier. in the next few pages i will give some teaching on what might be called the art of dying and so expand what i said in a treatise on white magic. present attitudes to death i undertook to take up with you the processes of dying and to consider a little more fully the factor of death the most familiar experience (could the physical brain but recall it and realise it) in the life of the reincarnating entity or soul. let me make some comments as to the attitude of man to the experience of "restitution" this is a peculiarly occult

olic, as comforting or as wishful thinking. i present them to you as factual in nature, as unavoidable in practice, and as familiar a technique and process as those activities (rhythmic and cyclic in nature) which govern the average man's life rising and retiring, eating and drinking, and all the periodic affairs which he is accustomed to pursue. i dealt with the subject of death in a treatise on white magic, focussing therein primarily upon the physical processes of dying and doing so from the point of view of the onlooker or observer. i sought there to indicate what the attitude of the onlooker should be. here i would like to present a somewhat different picture, indicating what is known by the departing soul. if this involves repetition of what you already know, there are however certai

d are actively conscious there. just as long as our consciousness is identified with the form aspect, death will hold for us its ancient terror. just as soon as we know ourselves to be souls, and find that we are capable of focussing our consciousness or sense of awareness in any forms or on any plane at will, or in any direction within the form of god, we will no longer know death. a treatise on white magic, page 494 ponder, therefore, upon this doctrine of abstraction. it covers all life processes and will convey to you the eternally lovely secret of death which is entrance into life. a treatise on the seven rays. vol. v. in this rule, two main ideas are to be found, both of them connected with the first divine aspect: the thought of death and the nature of the will. in the coming centur

e given the race which will turn hope into certainty and belief into knowledge. in the meantime, let a new attitude to death be cultivated and a new science of death be inaugurated. let it cease to be the one thing we cannot control and which inevitably defeats us, and let us begin to control our passing over to the other side, and to understand somewhat the technique of transition. a treatise on white magic, page 500. all i plead for is a sane approach to death; all i seek to make is a suggestion that when pain has worn itself out and weakness has supervened, the dying person be permitted to prepare himself, even if apparently unconscious, for the great transition. forget not that it takes strength and a strong hold on the nervous apparatus to produce pain. is it impossible to conceive of

friends would mutually agree on the hour, and that nothing but happiness would characterise the passing? that in the minds of those left behind the thought of sorrow will not enter and death beds shall be regarded as happier occasions than births and marriages? i tell you that, before so very long, this will be deeply so for the intelligent of the race, and little by little for all. a treatise on white magic, page 499. it is interesting here to note that death is governed by the principle of liberation and not by that of limitation. death is only recognised as a factor to be dealt with by self-conscious lives and is only misunderstood by human beings, who are the most glamoured and deluded of all incarnated lives. a treatise on white magic, page 534. when the nature of true service is comp

he imprisoned consciousness. the same statements can be made of death. but unless service can be rendered from an intuitive understanding of all the facts in the case, interpreted intelligently, and applied in a spirit of love upon the physical plane, it fails to fulfill its mission adequately- 261- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust a treatise on white magic, page 537. fear of death. the fear of death is based upon: a. a terror of the final rending processes in the act of death itself. b. horror of the unknown and the indefinable. c. doubt as to final immortality. d. unhappiness at leaving loved ones behind or of being left behind. e. ancient reactions to past violent deaths, lying deep in the consciousness. f. clinging to form life, becau

and the indefinable. c. doubt as to final immortality. d. unhappiness at leaving loved ones behind or of being left behind. e. ancient reactions to past violent deaths, lying deep in the consciousness. f. clinging to form life, because primarily identified with it in consciousness. g. old erroneous teaching as to heaven and hell, both equally unpleasant in prospect to certain types. a treatise on white magic, page 300. as time progresses and before the close of the next century, death will be finally seen to be nonexistent in the sense in which it is now understood. continuity of consciousness will be so widely developed, and so many of the highest types of men will function simultaneously in the two worlds, that the old fear will go and the intercourse between the astral plane and the phy

lost very largely in the west, and is almost lost, except in a few centres of knowers in the east. more of this can perhaps be dealt with later, but the thought of the needed approach to this subject can rest in the minds of students who read this, and perhaps as they study and read and think, material of interest will come their way which could be gradually assembled and published. a treatise on white magic, pages 301-302- 262- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust fear of death and depression constitute for man the dweller on the threshold in this age and cycle. both of them indicate sentient reaction to psychological factors and cannot be dealt with by the use of another factor such as courage. they must be met by the omniscience of the sou

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

e three sciences will be regarded eventually as the three major concerns of the educational process and upon them will the emphasis increasingly be placed. we have now laid the ground for a consideration of the three sciences which will dominate the thought of educators in the coming age. the building and the development of the antahkarana, the development of the power to control life and to work white magic through the science of meditation, and also the science of service whereby group control and group relationship are fostered and developed these are the three fundamental sciences which will guide the psychologist and the educator of the future. these will also cause a radical change in the attitude of parents towards their children and in the methods which they employ to train and tea

ense of service in the future. e. application of the concept of service to our modern educational developments- 102- education in the new age copyright 1998 lucis trust endnotes 1: one of the three major centres through which deity manifests: shamballa, where the will of god is known; hierarchy, where the love of god holds sway; humanity, embodying the intelligence aspect of god. 2: a treatise on white magic, pages 398-433; a treatise on the seven rays, vol. ii (esoteric psychology, pages 629-751- 103- education in the new opcopyright 1998 lucis trust discipleship in the new age- volume ii by alice a. bailey copyright 1955 by lucis trust copyright renewed 1983 by lucis trust dedicated to the master djwhal khul introduction mrs. bailey asked me to write an introduction to the second volume

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

r. 4. the principle of unanimity. 5. the law of spiritual approach. 6. the principle of essential divinity. if you will study the many books which i have written, you will discover that they have been basically occupied with the rules which govern the ability to do group work which is the work to which the hierarchy is eternally committed. i have given you the rules for disciples in a treatise on white magic, the rules for aspirants in initiation, human and solar, the rules for disciples and initiates in a treatise on the seven rays, volume v. in other volumes you will find the rules for group work; all these rules are, in essence, modes of conduct which, when imposed upon, impressed upon and followed up by an aspirant, will enable him to reach an understanding of spiritual law and of the

ildren to develop an awakened conscience is a symbol. this awakening is brought about by: 1. integration. the coordination of the mechanism. 2. synthesis..the fusion of personality and soul. 3. appropriation..the inflow of energy from the soul into the centres. 4. awakening..the response of the centres to this inflow. you will note the sequence, therefore, of this staged development in the way of white magic- 400- discipleship in the new age- volume ii copyright 1998 lucis trust usually among the ignorant, the centres are first studied objectively, psychic exercises are undertaken in order really to produce feeling in the centres and so make the man conscious of their locality and quality. later an effort is made through meditation to contact the soul. this order is wrong. man should becom

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

an culture and civilisation along this particular line of freedom. again, i repeat, they must do this along with other groups, working along similar lines, either consciously or unconsciously. the second task of this group of disciples is to act as a bridge for forces which are seeking etheric expression and which emanate from soul levels, via the mind. i have earlier pointed out in a treatise on white magic that the astral plane is itself an illusion. when the first task of the groups working with world glamour is accomplished this will be evident. i can give you as yet no real idea of the underlying meaning, for you are all working in some measure upon the plane of illusion and of glamour, and for you the world illusion exists and the astral plane is for you a fact. but this i can say: f

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

s of any given teaching are compared with that given by me, it will appear to be of a later date than mine. i say this with no possible interest in any controversy among occult groups or the interested public, but as a simple statement of fact and as a protection to this particular work of the hierarchy. i would remind you that the instructions given by me as, for instance, those in a treatise on white magic and a treatise on the seven rays were given sequentially over a period of years, antedating the publishing of the books. the same time factor prevailed in the publishing of the earlier books. all my books were written over a long period of years, prior to publishing. all that appears of the same type of information over other signatures harks back to these books. even if denied by thei

s and forms of civilisation and culture which human progress demands, and nurture the new life and the new states of consciousness which advanced humanity will increasingly register. nothing can arrest this activity; all that is happening today as men search for the new ways, for organised unity and peaceful security, is being implemented through the incoming ray of order or ceremonial magic. the white magic of right human relations cannot be stopped; it must inevitably demonstrate effectively, because the energy of this seventh ray is present, and the lord of the ray is cooperating with the lord of the world to bring about the needed "reforming" soul-infused personalities, acting under this ray influence, will create the new world, express the new qualities and institute those new regimes

n to the individual initiate, a. bring into being upon the mental plane a widespread and recognised relation between the soul and the mind. b. produce a measure of order in the emotional processes of the initiate, thus aiding the preparatory work of the second initiation. c. enable the initiate upon the physical plane to establish certain service relationships, to learn the practice of elementary white magic, and to demonstrate the first stage of a truly creative life. as far as the individual initiate is concerned, the effect of seventh ray energy in his life is potent in the extreme; this is easily realised, owing to the fact that his mind and his brain are conditioned by the seventh ray at the time that the initiatory process is consciously taking place. the effect of this upon the ment

the disciple being usually self-centered and thus lacking from ignorance and lack of discrimination complete purity of motive. nevertheless, the changes brought about by the influence of this ray become increasingly effective from life to life; the disciple's relation to the hierarchy, the reorganising of his life on the physical plane, and his growing effort to demonstrate the esoteric sense of white magic will become more and more vital until he is ready for the second initiation. initiation ii. the baptism in jordan. ray vi. the energy of idealism and devotion. in the initiatory process between the first initiation of the birth of the christ and the beginning of the conscious unfoldment of the christ life and awareness, the life of the initiate has undergone a pronounced reorientation

two initiations are the only two of significant importance at this time, owing to their relative immediacy. it is the return of the christ which has brought these subjective spiritual tendencies of mankind to the surface and made these two initiations possible; it is the activity of the seventh ray of order and of the sixth ray of idealism which has generated the tendency in humanity towards the white magic of right human relations. they have fostered the trend to ideological control of the human consciousness. it is the passing out of the piscean age with its type of energy, and the coming into power of the aquarian age (with its potent purificatory energies and its quality of synthesis and universality) which will make the new world order possible. it is therefore apparent that the oppo

ALICE BAILEY THE LABOURS OF HERCULES

d. that line of thought has died. it is valuable to get the big picture and learn to interpret it in the various aspects of the personality. scorpio, the sign of magic magic does not mean doing curious things: true magic is the expression of the soul through the medium of the form. black magic is the use of form in order to gain what we want for the form. black magic is unadulterated selfishness. white magic is use of the soul for purposes of human uplift, utilizing the personality. why is scorpio the sign of magic? an ancient book says "virgo is the witch, she prepares the ingredients which are weighed in the balances in libra, and in scorpio the magical work is carried forward. in terms of the aspirant this means that in virgo i discovered the christ in myself, that down the ages my form

BLAVATSKY H P ANTHROPOGENESIS

ean fancies of profane symbologists. the serpent has ever been the symbol of the adept, and of his powers of immortality and divine knowledge. mercury in his psychopompic character, conducting and guiding with the caduceus the souls of the dead to hades and even raising the dead to life with it, is simply a very transparent allegory. it shows the dual power of the secret wisdom: the black and the white magic. it shows this personified wisdom guiding the soul after death, and its power to call to life that which is dead- a very deep metaphor if one thinks over its meaning. every people of antiquity reverenced this symbol, with the exception of christians, who chose to forget the brazen serpent of moses, and even the implied acknowledgment of the great wisdom and prudence of the serpent by j

e preparing their magic agneyastra (fire-weapons worked by magic. but the lords of the dark eye("evil eye) are stronger than they (the elementals) and they are the slaves of the mighty ones. they are versed in ashtar (vidya, the highest magical knowledge* come and use yours (i.e, your magic powers, in order to counteract those of the sorcerers. let every lord of the dazzling face (an adept of the white magic) cause the viwan of every lord of the dark face to come into his hands (or possession, lest any (of the sorcerers) should by its means escape from the waters, avoid the rod of the four (karmic deities) and save his wicked (followers, or people 'may every yellow face send sleep from himself (mesmerize) to every black face. may even they (the sorcerers) avoid pain and suffering. may ever

DION FORTUNE MYSTICAL QABALA

not try to escape from matter into spirit, leaving an unconquered country behind him to get on as best it may; he wants to bring the godhead down into manhood and make divine law prevail even in the kingdom of the shades. this is the root-motive for the acquisition of occult powers upon the right-hand path, and explains why initiates do not abandon all for the mystic divine union, but cultivate a white magic. 9. it is this white magic, which consists in the application of occult powers to spiritual ends, by means of which a large proportion of the training and development of the western aspirant is carried out. i have seen something of a good many different systems, and in my opinion the person who tries to dispense with ceremonial is working at a great disadvantage. development by meditat

ere. microcosmically, this means that the powerful elemental driving-forces of our nature are correlated with the higher self, instead of being dissociated into the quphothic underworld of the freudian unconscious. 76. elemental operations are not, of course, performed in the sphere of tiphareth, but it is essential that they should be controlled from the sphere of tiphareth if they are to remain white magic. if there is no such higher control, they will soon slide off into black magic. it is said that at the fall the four lower sephiroth became detached from tiphareth and assimilated to the quphoth. when the elemental forces become detached from their spiritual principles in our concepts so that they become ends in themselves, even if no mystical qabala page 143 ev'l but merely experiment

, and in the realisation of the splendour of nature as the garment of the ineffable he receives his illumination and becomes a co-worker with the great artificer. it is this realisation of the spiritual forces manipulating all manifestations and appearances which is the key to the powers of hod as wielded in the magic of light. it is by making himself a channel for these forces that the master of white magic brings order into the disorder of the spheres mystical qabala page 170 of unbalanced force, not by deflecting the invisible powers to his personal will. he is the equilibrator of the unbalanced, not the arbitrary manipulator of nature. 37. in this sphere, which is the sphere of mercury-hermes, god of science and books, how clearly can we see that the supreme virtue is truthfulness, and

DONALDTYSON PENTA

of ceremonial magic. visualization is not limited to sight. the same basic technique is used in magic to hear, smell, taste and feel on the astral plane, where magic is actually worked. eliphas levi is responsible for making a distinction between the upright and the inverted pentagram. before his time, no such distinction existed. an upright pentagram has a single point at its top. it is used in white magic- magic worked for constructive, benevolent purposes. it represents the body of man standing with arms and legs spread apart. the points of the upright pentagram fall upon the head, two hands, and two feet, of the human figure. by contrast, an inverted pentagram has two points at its top. it is used in black magic- magic worked for destructive, evil purposes. the inverted pentagram repr

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

oratory by alcie gwyn manning in los angeles, california, in 1966. with the help of a spirit guide, professor reinhardt, manning wrote his initial book. he also became a minister of spiritual science and opened a church. he developed a program of psychic development designed to bring success, prosperity, and healing. in 1970 manning introduced a course on the i ching and the following year one on white magic and witchcraft. his practical approach was emphasized in a new book, helping yourself with white witchcraft (1972. in the early 1980s manning moved the laboratory to texas. he also made a most endearing and original contribution to contemporary mythology with the felicitously named gronkydoddles, a race of invisible pixies helpful to the human race. address: esp laboratory of texas, bo

r the manufacture of magic instruments and for the composition of a parchment on which the characters and seals are to be inscribed, as well as the processes of evocation and dismissal. the second part contains the admirable secrets of the pretended albertus magnus, the petit albert, and so forth. the work is only partially diabolical in character, and some of its processes might be classified as white magic. grof, stanislav (1931) psychiatrist stanislav grof, known for his work in assisting people benefit from altered states of consciousness, was born on july 1, 1931, in prague, czechoslovakia (now the czech republic. he attended the czechoslovakian university school of medicine from which he received his m.d. and the czechoslovakian academy of science who granted him a ph.d. during his e

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

ron, or rose. according to other authorities on the subject, it was advisable to vary the robe s color and employ certain jewels and other accessories, according to the symbolism of the end desired. eliphas levi, whose writings stand at the fountainhead of the twentieth-century magical revival, offers instructions for rituals, from which the following details are taken: if the rites were those of white magic and performed on a sunday, then the vestment should be of purple and the tiara, bracelets, and ring of gold, the latter set with chrysolith or ruby. laurel, heliotrope, and sunflowers are the symbolic flowers, while other details include a carpet of lionskins and fans of sparrow-hawk feathers. the appropriate perfumes were incense, saffron, cinnamon, and red sandal. if, however, the ce

religious mysticism. in the medieval mind, as in other periods of human history, it was thought that magic could be employed both for good and evil purposes, its branches being designated white and black, according to whether it was used for benevolent or wicked ends. the term red magic was also occasionally employed, as indicating a more exalted type of the art, but the designation is fanciful. white magic to a great extent concerned itself with the evocation of angelic forces and the spirits of the elements. the angelology of the catholic church was undoubtedly derived from the ancient faith of israel, which in turn was indebted to egypt and babylon. the alexandrian system of successive emanations from the eternal substance evolved a complex hierarchy of angels, all of whom appear to ha

this does not seem of such importance as it might at first sight. it would seem that such spiritual knowledge as the medieval magus was capable of attaining was insufficient to raise him above the intellectual limitations of his time, so that the work in question possesses all the faults of its age and type. but that is not to say that it possessed no practical value, and it well illustrates the white magic of medieval times. it classifies the names of the angels under the title of olympic or celestial spirits, who abide in the firmament and constellations: they administer inferior destinies and accomplish and teach whatever is portended by the several stars in which they are insphered. they are powerless to act without a special command from the almighty. the stewards of heaven are seven

of american magicians, and from 1921 onward was honorary librarian of the exclusive magician s club. as a psychical researcher, price investigated stella c (stella cranshaw deacon, eleonore zugun, and rudi schneider. he was a publicist for the cause of psychical research. price went on an expedition to the hartz mountains, germany, during the goethe centenary of 1932, to test a fifteenth-century white magic ritual said to change a goat into a fair youth of surpassing beauty. the goat was not metamorphosed. price was also founder of britain s national laboratory of psychical research (which became the university of london council for psychical research. price also attracted attention for his investigation of borley rectory, essex, the most haunted house in england, and his connection with

FREEMASONS SATANISM AND SYMBOLISM

by the sides of each triangle formed by facing the counterclockwise direction; the third six is formed by the sides of the inner hexagon. the hexagram was used as a "stand-by for magicians and alchemists. the sorcerers believed it represented the footprint of a special kind of demon called a 'trud, and used it in ceremonies both to call up demons and to keep them away [gary jennings, black magic, white magic, eau claire, wi, the dial press, 1964, p. 51. also harry e. wedeck, treasury of witchcraft, new york, philosophical library, 1961, p. 135] the hexagram is used to conjure up demons, making them appear in this dimension to do the bidding of the witch. doc marquis (former illuminist satanist) confirms that hexagrams are used to call forth demons to place spells and curses on the intended

er identify masonry as coming from the druid religion, this admission is extremely damning "masons. admire the druids and some of them even claim that masonry came from druidism. of course, the druids were occultic priests, practiced astrology, and offered human sacrifices [dr. c. burns, masonic and occult symbols illustrated, p. 28] wonderful. this statement means that freemasonry practices both white magic and black magick witchcraft. the illuminati practices black magick witchcraft, and so will antichrist! albert pike then reveals that other mysteries' religions throughout the globe and at different times also worshipped the serpent, in various ways. for example [quotes below taken from morals and dogma, p. 496-500] 1 "the phoenicians represented the god nomu (kneph or amun-kneph) by a

symbolism of myth, magic, astrology and witchcraft [claire chambers, the siecus circle: a humanist revolution, 1977, p. v "another ancient magical sign called the yin-and-yang first appeared sometime before the 3rd century, b.c, in china. this emblem became the favorite of sorcerers and mystics throughout the orient because it, too, embodies so many possible meanings [gary jennings, black magic, white magic, the dial press, 1964, p. 50; emphasis in original] does freemasonry adopt and use the symbolism of yin/yang? indeed, they do, but in a way as to hide the meaning form the "profane" listen to albert pike. the black and white pavement symbolizes "the good and evil, principles of the egyptian and persian creed. it is the warfare of michael and satan. light and shadow, which is darkness;

FULLER J F C SECRET WISDOM OF THE QABALAH

of magical incest, through the intermingling of the sons of god (the demoniac powers engendered by the disruption of tetragrammaton) with the daughters of men11- the carnal lusts of humankind. here is symbolized a process of levelling down (a carnal communism) and not of rising up, and the result is the establishment of black magic, the earth being peopled by gmighty men h, 12 or despots. why not white magic? because the sons of god (the above) came down to the daughters of men (the below; that is light is absorbed by darkness. thus mankind sank into the qliphoth, the reflection of the world of assiah upon the chaos of human passions, and hell is created- the materialized mental pit. thus also it came about that the world became corrupt and filled with violence, and to redeem it it was nec

GILBERT THE SORCERER AND HIS APPRENTICE

ing;"rahas triumphed over thee, apophi; repeat four times,"invery truth has ra been made to triumph over thee, apophi. destroyed is apophi. therefore art thou exalted, 0 ra, for thineenemies are destroyed. shine therefore, 0 ra, for thine enemies are fallen. verily ra hath destroyed all thine enemies,ora-a-a- life, strength, health: this ceremony in. the temple of amen ra was clearly a formula of white magic for the banishingofevils, famine, and disease, as well as moral evil.and wrong,andtherefore is appropriately paralleled by the church formulae of exorcism. with this may be profitably compared the black magical formulae, as recorded in the confessionsofwitches. storms might be raised, and boats wreckedinrnuchthe same manner as the beneficent rain might be invoked in time of drought in

em of ancient egypt we may find thedueto much that is puzzling in the magic, white and black, of more modern times. we haveburto suppose such a reversal of ideals as has produced thesatanists of our own day, and assume such a reversal as should set typhon apophis in the place of ra, or shouldputpure and undiluted selfishness in the place of altruism. hate sits on the throne of love, and black and white magic are traced back to the same original.egyptian ritualandmodernwitchcraft.139[reprintedfromthe occult review, vol xxvi,no.2(august1917),pp.75-84.j15. witchcraftfamiliarly as we speak of witches and witchcraft, few perhaps realize that the word witch probably means no more than a wise woman, as wizard means a wise man; or (if we take grimm's derivation fromveihan)one who consecrates. the

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

from the confession.contained in the book of the dead.spoken in the chamber of maat in egyptian temples of initiation. magic.presumes there are occult powers in nature which must be invoked by the application of certain agencies. both natural and supernatural forces, it is believed, can be brought to serve human will. black magic is the superstitious use of magical rites for malevolent purposes. white magic is the use of these rites for benevolent purposes. magnetism.every electrified body has its aura, and when that aura is active it constitutes a magnetic field and the aura is sometimes called magnetism. magnetism, from a purely electrical point of view, is described somewhat differently; but even so, the fundamental law involved in the foregoing definition remains. the fact that some m

HELENA BLAVATSKY THE KEY TO THEOSOPHY

eries of nature which are known only to the few, because they are so difficult to acquire without falling into sin against the law. ancient and medieval mystics divided magic into three classes-theurgia, goetia, and natural magic. theurgia has long since been appropriated as the peculiar sphere of the theosophists and metaphysicians -says kenneth mackenzie. goetia is black magic, and "natural" or white magic has risen with healing in its wings to the proud position of an exact and progressive study. the remarks added by our late learned brother are remarkable: the realistic desires of modern times have contributed to bring magic into disrepute and ridicule faith (in one's own self) is an essential element in magic, and existed long before other ideas which presume its preexistence. it is s

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

rs (like ming the merciless, as well as historical figures of a diabolical cast such as cagliostro, rasputin and basil zaharoff. he was more interested in books of applied obscure knowledge such as dr. william wesley cook s practical lessons in hypnotism, jane s fighting ships, and manuals of handwriting analysis than in the available occult literature, most of which he dismissed as sanctimonious white magic. his musical abilities were noticed early, and he was given free rein by his parents to try his hand at various instruments. lavey was mainly attracted to the keyboards because of their scope and versatility. he found time to practice and could easily reproduce songs heard by ear. this talent would prove to be one of his main sources of income for many years, particularly his calliope

care to devote themselves to. the priesthood, however, has responsibility for first and second degree initiates and must therefore give priority to this service. all orders are expected to contribute to the evolution of the ts and not to compete with it or with other orders (287) the tos asserts that it practices black magic meaning consciously self-beneficial, rather than evil in contrast to the white magic practiced by other groups. to again cite from harvey: white magic and religion is the false consciousness that the individual is doing something for altruistic reasons: the benefit of others, the praise of deity, reaching for harmony with the cosmos or some other other. the ts recognizes that a gift to charity is at least as much an act of self-gratification as it is an attempt to be h

sacrifice (despite that fact that all ancient religions including judaism engaged in such practices. sacrificed animals include dogs, sheep, and chickens. typically, they are slain quickly by slitting their throat and the animal s blood saved. a possessed person sometimes consumes part of the blood under direction of the loa. finally,while most priests restrict themselves to what might be called white magic, there are priests who will engage in black magic. it is useful to distinguish the religion vodoun that is found in benin, haiti, the dominican republic, and large cities in the united states where haitians have migrated, and the diabolical fantasy religion, which might be referred to as voodoo. voodoo has been a staple of the entertainment media. it has no existence outside the imagin

ar outline for world domination drafted by the witches international coven council (a nonexistent group) during a meeting in mexico in 1981. it was claimed that a copy of these letters was intercepted by police. the writer art lyons was said to have traced the authorship of this document to a san diego police cult expert. the letters read: wormwood 281 1. to bring about the covens, both black and white magic into one and have the arctress govern all accomplished; 2. to bring about personal debts causing discord and disharmony within families accomplished; 3. to remove or educate new age youth by: a. infiltrating boys /girls clubs and big sister/brother programs b. infiltrating schools, having prayers removed, having teachers teach about drugs, sex, freedoms c. instigating and promoting reb

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

enlarge the pentagram. from levi's transcendental magic. the pentagram. the pentagram is the figure of the microcosm--the magical formula of man. it is the one rising out of the four--the human soul rising from the bondage of the animal nature. it is the true light--the "star of the morning" it marks the location of five mysterious centers of force, the awakening of which is the supreme secret of white magic. click to enlarge form of pact with the spirit of jupiter. from the complete book of magic science. the aforesaid bond of spirits, together with the seal and character of the planetary angel, must be written m virgin parchment and laid before the spirit [for signature] when he appears; at that time the invocant must not lost confidence but be patient, firm, bold, and persevering, and t

e to them that metals and characters which are dead should have any power and effect. yet no one has ever proved that the metals and also the characters as we know them are dead, for the salts, sulphur, and quintessences of metals are the highest preservatives of human life and are far superior to all other simples (translated from the original german) the black magician cannot use the symbols of white magic without bringing down upon himself the forces of white magic, which would be fatal to his schemes. he must therefore distort the hierograms so that they typify the occult fact that he himself is distorting the principles for which the symbols stand. black magic is not a fundamental art; it is the misuse of an art. therefore it has no symbols of its own. it merely takes the emblematic f

c without bringing down upon himself the forces of white magic, which would be fatal to his schemes. he must therefore distort the hierograms so that they typify the occult fact that he himself is distorting the principles for which the symbols stand. black magic is not a fundamental art; it is the misuse of an art. therefore it has no symbols of its own. it merely takes the emblematic figures of white magic, and by inverting and reversing them signifies that it is left-handed. a good instance of this practice is found in the pentagram, or five-pointed star, made of five connected lines. this figure is the time-honored symbol of the magical arts, and signifies the five properties of the great magical agent, the five senses of man, the five elements of nature, the five extremities of the hu

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

d and continue to use the serpentsymbol, but with certain differences. the sons of the serpent, with the human dna andhuman sensibilities, use the serpent usually in a winged form, or with a crown, or even asmulticolored. often referred to as the uraeus, the agatho daimon, the feathered serpent, oreven the phoenix, it is a positive symbol, and like the dragon with five toes is connected towisdom, white magic, and mystical practice. the plain non-winged, non-crowned, generallythe race of adam32atlantis, alien visitation, and genetic manipulation plain appearing snake, like the dragon with three claws, is a negative symbol used by theoriginal aliens and by underworld criminal syndicates. after the creation of the adamic race, the atlanteans felt confident that their colo-nization of the eart

NEW WORLD ORDER OR OCCULT SECRET DESTINY

ying to work out the plan. this is why the verbiage and aims at the u.n. is for world peace and brotherhood. it is a spiritual undertaking in a secular world. lucis trust has had three think-tanks located at the u.n. plaza in new york for around fifty years. no wonder the former assistant secretary general to the u.n, robert muller, is a devoted disciple of alice bailey, whose book, a treatise on white magic, forms the basis for the robert muller schools (the leavening) these people are called the torchbearers or lightbearers of the new world order. a spiritual plan that has been traced to the time of nimrod and the tower of babel, up through to the illuminati and onwards. a loosely-knit world conspiracy, david allen lewis writes, a so called network of illuminists. whether the illuminati

RUBY TABLET OF SET

include the ideals of whatever social group- or political state- they have chosen to identify themselves with. in addition to conventional means of influencing the environment about them, setians also employ "magic, by which they mean universal forces and psychological influences generally unknown to or unrecognized by society. setian magic is referred to as "black magic" to distinguish it from "white magic (invocation of non-existent forces/influences for purposes of self-delusion. the term "black magic" carries no connotation of evil or destructive intentions or ends. organizational structure: the individual initiate is the conceptual focus of the temple, as it is a device for the interaction of individuals as such. it is not a "mass" organization. such structures as it incorporates are

ual is a device for autohypnosis of the priest and varying degrees of mass-hypnosis for the audience. the mechanical liturgies have a relaxing, dulling effect upon the mind, placing it in the (alpha-wave) mood most receptive to the conditioning (i.e: the sermon or other main body of the ritual. ritual magic falls into two general categories, white and black. these may be distinguished as follows: white magic is a highly-concentrated form of conventional religious ritual. the practitioner seeks a focus of his awareness and powers of concentration via an extreme degree of autohypnosis. the technique may be used simply for meditation or entertainment through mental imagery("astral projection. or it may be used to focus the will towards a desired end- a cure, curse, etc. to accomplish this, th

t from the objective universe. undertaken non-ritually, employing rational/physical techniques, it is termed lesser black magic (lbm. applied in formal ritual, in which mental linkage with set is sought, it is termed greater black magic (gbm [lbm and gbm are discussed in detail in black magic] the church of satan and the temple of set have employed both white and black magic on various occasions. white magic, obviously, is the more versatile and less difficult of the two. it is also less of a strain upon the consciousness. per the above definitions, all of the rituals contained in the satanic bible and satanic rituals are examples of white magic. by its very definition, black magic may not be standardized or even described as a consistent routine. white magic is practiced today on a fairly

black magic may not be standardized or even described as a consistent routine. white magic is practiced today on a fairly widespread basis by monotheists, pagans, spiritualists, rosicrucians, thelemites, and satanists/setians. only satanists/ setians, according to my experience, actually know the "machinery" of the technique they are using and why it works. an understanding of and proficiency in white magic is one prerequisite for recognition of a setian as an adept ii. an understanding of and proficiency in black magic is an identifying characteristic of a fully proficient adept ii. set was originally the god of the hours of darkness; hence, presumably, the suitability of the title "prince of darkness" the word "prince" derives from the latin princeps, meaning "first. etymologically this

disturbing or even terrifying to anyone except the most zealous and adventurous" there it is the magical formula states each initiate has the perfect freedom to change and thereby must take the full responsibility for what he or she becomes. it can be rather frightening, would you not say? the act of accomplishing change through will and leading to evolution is the definition of magic. not, now, white magic, but black magic, that which leads to a distinct self-ordered state of being apart. it is a triumph over the greater law and is the key to living. it is also a triumph which can end only at the initiate's choice for the gate of change has been opened through the word xem. any closing of the gates can be done only on either an individual, microcosmic level or on a macrocosmic level thro

ntensification and cohesion of the self. initiation and magic are two sides of a single coin. you may be familiar with magic as the art and science of causing change in conformity with will. there is no need to change that; it will suffice. but most people think of this in simplistic terms: of the spells and other devices employed as aids to concentrate and focus the will toward some desired end (white magic in setian terminology. certainly this kind of magic exists; but by setian standards it is comparatively crude. and yet most occultists never go beyond this stage. one can play with spells, invoke wiccan gods and goddesses, and swing from the branches of the cabalistic tree of life to the end of one's days, and it is of no significance. no matter how elaborate the metaphysical frills of

s a very real, quite sobering, and somewhat painful thing. real in that it was indeed a scene from the past, and sobering in that such visions and words of truth from the prince of darkness cannot be regarded lightly. but why do i say "painful" because it answered a question i had been seeking. my impression is that i had strayed for a while back to what i have come to refer to as the "game room- white magic. and that ancient truth? black magic. working: the living self classification: v2- b6r.2- 3 author: james lewis iii date: august xiii reading list: purpose: to increase our awareness of our higher self, and to strengthen that higher self. this working is designed to be performed in a large group of setian initiates of various degrees. while designed by the order of shuti, this working

n using astral projection is the phenomenon of uncontrolled or random imagery forcing itself upon the magician. this can be a serious problem if it continues unabated while the magician uses astral projection as a part of greater black magic. if this random and usually subconsciously generated imagery is not brought under control, any use of this technique can quickly turn a g.b.m. working into a white magic astral "trip. such uncontrolled imagery can be pleasing- indeed intoxicating- but it must be remembered that a black magician uses astral projection as a tool, and is not used by it. this is why it is important that a black magician has a clear idea of what alterations he or she is going to make in his or her subjective universe. this clarity of intent will reduce random fluctuations

le attempts of the young one to reach us have thus far failed, certain conditions will be brought about by her own will that can lead to initial contact with one of our order on earth. it is regrettable, however, that she finds it necessary to go forward with a dangerous experiment first, before she arrives at truth. averne, as she is known to you, is about to execute a working of what we know as white magic. this working shall be the catalyst that will create two subsequent directions or fates. one of those fates will be the future that averne will today destine herself to follow. dependent entirely upon her will and strength, she will either lead herself towards "discovering" our earthly temple, or she will become a terrified victim of her own fears and be driven mad in the most hideous

SATANIC BIBLE

ends to be interested in magic or the occult for reasons other that gaining personal power is the worst kind of hypocrite. the satanist respects christianity for, at least, being consistent in its guiltridden philosophy, but can only feel contempt for the people who attempt to appear emancipated from guilt by joining a witchcraft group, and then practice the same basic philosophy as christianity. white magic is supposedly utilized only for good or unselfish purposes, and black magic, we are told, is used only for selfish or "evil" reasons. satanism draws no such dividing line. magic is magic, be it used to help or hinder. the satanist, being the magician, should have the ability to decide what is just, and then apply the powers of magic to attain his goals. during white magical ceremonies

ed as a satyr or faun, by the greeks. pan was originally the "good guy, and symbolized fertility and fecundity. whenever a nation comes under a new form of government, the heroes of the past become villains of the present. so it is with religion. the earliest christians believed that the pagan deities were devils, and to employ them was to use "black magic. miraculous heavenly events they termed "white magic; this was the sole distinction between the two. the old gods did not die, they fell into hell and became devils. the bogey, goblin, or bugaboo used to frighten children is derived from the slavonic "bog" which means "god, as does bhaga in hindu. many pleasures revered before the advent of christianity were condemned by the new religion. it required little changeover to transform the ho

SIR WALLIS BUDGE EGYPTIAN MAGIC

lers who visited egypt brought back to their own country much information concerning its religion and civilization, and, though they misunderstood many things which they saw and heard there, some of the greatest of thinkers among the greeks regarded that country not only as the home of knowledge and the source of civilization and of the arts, but also as the fountain head of what has been called "white magic" and the "black art" in some respects they exaggerated the powers of the, egyptians, but frequently when the classical writers were well informed they only ascribed to them the magical knowledge which the egyptian magicians themselves claimed to possess. a striking instance of this is given in the second book of the metamorphoses of apuleius where, it will be remembered, the following

f the chemistry of the metals and of their magical powers were described by, the name "khemeia" that is to say "the preparation of the black ore (or "powder) which was regarded as the transmutation of metals. to this name the arabs affixed the article al, and thus we obtain the word al-khemeia, or alchemy, which will perpetuate p. 21 the reputation of the egyptians as successful students both of "white magic" and of the "black" art. but in addition to their skill as handicraftsmen and artisans the egyptians were skilled in literary composition, and in the production of books, especially of that class which related to the ceremonies which were performed for the benefit of the dead. we have, unfortunately, no means of knowing what early contemporary peoples thought of the egyptian funeral ce

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

the encyclopedia definition explains "an external mystical force beyond the ordinary human sphere" now, the illuminist may imagine that he is merely accessing the "cosmic energy force" or that he is tapping into a "fourth dimension" or the "ethereal atmosphere" the megalomania and rage of the psychopaths 29 thus he may well lay claim that his magical work, or activity, is benign that it is simply white magic, good magic, the right-handed path as the satanists and other occultist call it. but as we shall see, the highest authorities in the occult world admit that there is no essential difference between white magic and black magic (the supposedly bad, evil, left-handed path. magic is magic. who, or what, then, is the illuminist accessing in his ritual performance of magic? from my many year

hindu term "kundalini" or "serpent power."6 a man possessing serpent power is said to operate in a spiritual realm. as such, he is immune to and beyond any human spectrum of morality. whatever he wills is good, based solely on the results and not on any relative moral scale. in essence, the ends justify the means. in such a relativistic theology, black magic is no lesser in moral standing than is white magic. black is white, bad is good, and all things are reversed. power is the ultimate aphrodisiac oh, how thrilling to the egomaniacal illuminati is the realization that they possess 32 codex magica and wield such awesome power within the planetary realm. power is addictive. former secretary of state and illuminati insider extraordinaire henry kissinger once smiled and confided "power is th

ght hand, making the two first fingers like a fork, and simulating the gouging out of the eyes of a "traitor" on the other hand. there is a great symbolic difference between the use of the left and right hands. the right hand is said to be the hand of blessing, a good and positive influence, and those who use it in the occult world are known as those on the "right-handed path" this is considered "white magic" those on the left-handed path, however, are practitioners of "black magic" full-fledged satanists are typically of the left-handed path, though, in reality, it does not matter to the devil which hand is used! the left hand is ever considered the sinister hand. it is associated with words like diabolical, witchlike, clever, deceptive, sly, cunning, evil, wrong, backward, and perverse

times, it was taught that by use of the magic word and by other means, an inanimate man made of clay or dust could be made to come alive. a huge and powerful monster, or beast, the golem would then do the magician's bidding. in 1920, the classic film der golem created a stir. directed by paul wegener, der golem depicted the monster variously wearing either the five-pointed star with one point up (white magic) or two points up (satanic. also the six pointed star of david played a part in the film's plot as a jewish rabbi, rabbi low, using the secret word "aemact" brought life and breath into the artificial man. in der golem, rabbi low employs the magic word and the pentagram star to bring life to the creature. der golem's film crew used this drawing as a model. magical signs of the jewish c

book of the law f e w who are knowledgeable dispute the fact that for satanists, occultists and other illuminists, the symbol of the star has vast significance. whether five-pointed in shape, six-pointed, or in some other configuration, the star is a premier symbol of the devil. illuminists and witches claim that the pentagram, a five-pointed star with one point upward (ascendant) is useful for "white magic" rituals and spells. the inverted pentagram (five-pointed star) is widely used by hard-core satan worshippers. when the two points are aimed upward (ascendant, it is said to indicate "black magic" and to be the two horns of satan. no wonder that aleister crowley, the infamous, selfproclaimed "beast 666" from great britain, once stated "every man and woman is a star" which, loosely inte

ter 25 of codex magica for discussion of the satanic "v (illustration "isis recording her mysteries" from histoire de la magie, by paul christian, paris, france) 542 codex magica the pentagram is an ancient and modern magical, occult symbol of prime importance to illuminists, satanists, and members of secret societies. in its upright form (left, the five-pointed star is said to be an indicator of white magic. in its inverted form (center) the same star becomes the sign of consummate evil and hellish intentions. in other words, black magic. above, the pentagram at far right is simply the same as the star at center turned upside down. in each star, evil is found in the form of the goat-headed god of darkness, baphomet. however, in the star in the center, the baphomet goat has what appears to

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

does so in a cyclical manner. resurrection the act of rising from the dead or returning to life. in christian belief, the resurrection was the rising of jesus christ from the dead after he was crucified and entombed. resurrection also refers to the rising of the dead on judgment day, as anticipated by christians, jews, and muslims. right-hand path in occult tradition, a practitioner who practices white magic. sabbath from the greek sabbaton, and the hebrew sabba, both meaning to rest. sunday is observed as the sabbath, or day of rest from work and for religious worship in christianity, and saturday is the sabbath as observed by judaism and some christians. santeria from spanish santeria meaning holiness. a religion which originated in cuba by enslaved west african laborers that combines th

entombed. resurrection also refers to the rising of the dead on judgment day, as anticipated by christians, jews, and muslims. retrocognition the mental process or faculty of knowing, seeing, or perceiving things, events, or occurrences of things in the past, especially through other than the normal human senses as in extrasensory. right-hand path in occult tradition, a practitioner who practices white magic. rite originally from an indo-european base meaning to fit together and was the ancestor of the english words arithmetic and rhyme via, the latin ritus. a formal act or observance as a community custom, such as the rite of courtship. often has a solemn, religious or ceremonial meaning, such as the rite of baptism. sabbath from the greek sabbaton, and the hebrew sabba, both meaning to r

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

en them away. in the twenty-first century, the good luck charm is intended to attract good rather than to repel evil. the transition has given rise to the custom of accepting certain objects and certain happenings as good luck omens. the word luck itself appears to have been derived from an old anglo-saxon verb meaning to catch. magic practices were divided into two distinct kinds black magic and white magic. simply stated, the term black magic applied to all those practices that caused evil and harm to others, and the practices termed white magic were intended to counter the influences of black magic, achieving good instead of evil. as human society continued to evolve into cities with a hierarchy of rulers, a class system of the citizenry, and respected priests to guide group worship of

goal of warding off danger, of placating angry deities, or of summoning good fortune. since humankind s earliest awareness of the final destiny of the grave that awaits all individuals, people have feared death and they have imagined omens, or warnings, in the simplest things, such as the appearance of a black cat, the spilling of salt, the number 13. in a broad sense, superstitions are a kind of white magic in that people will believe that their observing or practicing the personal ritual will bring them good luck, prevent illness, and ward off evil. and many superstitions offer procedures for overcoming the negative acts threatened by these omens, such as casting a pinch of salt over the shoulder or whispering a blessing after a sneeze. out of these early forms of magic and superstition

e cat. throughout history, cats have been worshipped as gods by certain cultures and abhorred as demons by others. in european folklore, the black cat is the traditional companion of witches. because of this old belief, t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d superstitions, strange customs, taboos, and urban legends 189 superstitions are a kind of white magic. the black cat has become an omen of misfortune and ill luck, and a popular notion is that unhappiness will follow quickly in the wake of the black cat that crosses one s path. an old book called beware the cat (1584) gives warning that black cats are witches in disguise, and that killing a cat does not necessarily mean killing the witch, for a witch can take on the body of a cat nine

entombed. resurrection also refers to the rising of the dead on judgment day, as anticipated by christians, jews, and muslims. retrocognition the mental process or faculty of knowing, seeing, or perceiving things, events, or occurrences of things in the past, especially through other than the normal human senses as in extrasensory. right-hand path in occult tradition, a practitioner who practices white magic. rite originally from an indo-european base meaning to fit together and was the ancestor of the english words arithmetic and rhyme via, the latin ritus. a formal act or observance as a community custom, such as the rite of courtship. often has a solemn, religious or ceremonial meaning, such as the rite of baptism. sabbath from the greek sabbaton, and the hebrew sabba, both meaning to r

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

entombed. resurrection also refers to the rising of the dead on judgment day, as anticipated by christians, jews, and muslims. retrocognition the mental process or faculty of knowing, seeing, or perceiving things, events, or occurrences of things in the past, especially through other than the normal human senses as in extrasensory. right-hand path in occult tradition, a practitioner who practices white magic. rite originally from an indo-european base meaning gto fit together h and was the ancestor of the english words arithmetic and rhyme via, the latin ritus. a formal act or observance as a community custom, such as the rite of courtship. often has a solemn, religious or ceremonial meaning, such as the rite of baptism. sabbath from the greek sabbaton, and the hebrew sabba, both meaning g

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

he resurrection. supposing such an occurrence were proved, what would follow? must we deny evidence, or renounce reason? it would be absurd to say so. we should simply infer that we were wrong in supposing resurrection to be impossible. h gab actu ad posse valet consecutio. h .e. levi, the doctrine of transcendent magic, pp. 121, 158; also vide p.192. this is the method of true science, the great white magic of the black goddess: gape wide, o hideous mouth, and suck this heart fs blood, drain it down, expunge this sweetening life of mire and muck! squeeze out my passions as a sponge, till nought is left of terrene wine but somewhat deathless and divine *gargoyles, vol. iii, p. 98. huxley continues: gthe day-fly has better grounds for calling a thunderstorm supernatural than has man, with h

TYSON DONALD NEW MILLENNIUM MAGIC

on walking forward counterclockwise around the inside of its circumference, it flows naturally out from the body. however, when it is projected clockwise from the right hand, it must be sent across the front of the body of the person walking forward around the circumference, which has a more awkward feel. despite this awkwardness, it was the usual ancient practice to project circles clockwise for white magic, and counterclockwise for black magic. most who claim an understanding of magic simply leave the circle hanging in the air when the ritual is over and step heedlessly through it. this is very bad prac- tice. it shows that they have not yet understood what the circle is. that they get any results at all is due to the fact that when they turn their minds away from the cir- cle, they unco

magus. the lower half is the dark and light of the emanation of the unman- ifest, which is inverted by reflection. an inward-clockwise vortex initiated by the magus is in harmony with the light. its answer is an outward-counterclockwise vortex sent to balance it from the unmanifest. this is why the two pans of cosmic balance are sometimes represent- ed by opposite connected spirals: in rituals of white magic the magus initiates an inward swirl clockwise to transmit the purpose of the ritual to the unmanifest. at the close of the ritual, he or she then initiates an outward-counterclockwise spiral to stimulate on the phys- ical level the answering pulse from the light. this second vortex is commonly thought to erase and cancel the first. nothing could be further from the truth. the outward-c

nce, the magus will turn in disgust from those who advo- cate the use of the inverted pentagram-not that it presents any danger, but sim- ply because it is a deliberate attempt to befoul the light. of course, not all black magicians announce their presence by the display of the inverted star. many are hypocrites as well as perverters, and will use the signs and instruments usually associated with white magic for harmful and base pur- poses. the symbols of holiness are in themselves no defense against the powers of darkness. such symbols are mere vessels of will and are sanctified only through use. a cup may as easily be filled with filth as with clear water. here is a speaking that was given to the author by an angel of light in a dream. it is a true speaking, heard in the inner ear and re

n their daily lives. the crossing liberates a power that makes them special for one reason or another, depending on how the power is manifested. it is responsible for genius and for the moments of glory that light up otherwise drab lives like blazing stars. it is also responsible for the acts of inspired evil that have too often shocked the world. einstein was a nat- ural magician. so was hitler. white magic and black magic use fundamentally the same methods and rely on the same principles. they differ, not in their practice, but in their purpose. white magic concerns the elevation and purification of souls through the expan- sion of consciousness. black magic is preoccupied with the gratification of the pas- sions, both of the mind and the body, and results in a degradation of the soul an

ndamentally the same methods and rely on the same principles. they differ, not in their practice, but in their purpose. white magic concerns the elevation and purification of souls through the expan- sion of consciousness. black magic is preoccupied with the gratification of the pas- sions, both of the mind and the body, and results in a degradation of the soul and a contraction of consciousness. white magic is the art of making the healing and life-giving powers of the light manifest on the circles of human perception. it will never become science because science, by its inherent nature, must deny the existence of the light of spirit. sci- ence deals only with that which is measurable and predictable. magic is controlled by the inner human condition and not at all by outer circumstances-t

armpit and in thickness like the thumb. sometimes one end is divided to signify a male and a female end, but this is not common. the wood of mercury, the hazkl, is recommended. the sword is similar to the dagger, but applies its qualities throughout the realm of magic. it is used in all matters where command, threat, or punishment may be nec- essary. for this reason it is seldom used in works of white magic. its primary func- tion is to compel obedience from lower spirits. it should be made of good steel and equal in length with the wand, preferably hand-forged by the magus. where this is impossible, at least the hilt must be fash- ioned by the magus. when not in use it must be kept wrapped in clean white linen. this applies to all the instruments. several other objects are used to form t

possible to predict the specific outcome of a magical act since magic adapts itself idiosyncratically to achieve the magi- cal desire by those means that strain the laws of probability the least. magic, black: magic is neither good nor evil-it is an art. magic used for evil pur- poses is traditionally termed black magic. magic, white: magic used for good or benign purposes is traditionally termed white magic. during the dark ages of europe, white magic was generally tol- erated by the church when it was used for healing or other beneficial pur- poses. with the onset of the witch craze, both white and black magic were condemned and prohibited. magus: a person who uses magic in the pursuit of his or her destiny. the magus becomes a living conduit through which the light of the unmanifest can

TYSON DONALD SOUL FLIGHT

er during dreams in the astral world, and neither of these personalities may be fully aware of the existence of the other. sometimes all that filters through from our dream lives concerning this dual existence is a dim recollection of repeated yet progressive dreams that involve different events, but the same astral environment. 228. leadbeater, invisible helpers, ch. iv. 229. bailey, treatise on white magic, vii. chapter sixteen: astral guides 283 inhuman spirit guides the second class of spirit guide appears inhuman, or presents itself as inhuman, even though such spirits as a rule have many humanoid characteristics. fairies, for example, are inhuman creatures yet resemble human beings quite closely. in their earliest legends, they are not tiny creatures with gossamer wings, but wingless

UNCLE SETNAKT SEZ BECOME EVIL AND RULE THE WORLD2

only then can you feel the presence of other intelligences that have separated themselves from the universe. 2. create your own goals. some people join the left hand path to learn lesser black magic to gather all the status tokens of the american dream. others pour themselves into greater black magic to become some muddy-thinking occultists. these people try and try, but all they're practicing is white magic- the art of transforming yourself into one of the herd. consider the true black magician. she's always wanted to be that vampire she saw on a movie when she was five. she uses strategy and reason in her lbm. she gets enough money to drive around in her black massarati. she learns the cosmetic arts to shape herself to her true form. she moves in a sea of elegance and desire. the great a

es herself and then she's ready for gbm. she invokes the vampire within her. if she accomplishes this carefully chosen goal, then the lord of darkness may dwell within her. the lady vampire in the movie? no, it wasn't an outside goal she fixated on. it was a touch from her future self. we are gods after all. don't look for omens- you only recognize them long afterwards. 3. personalize your magic. white magic insists on repetitions. you say this, do that, breathe this way. in black magic, we move toward our own godhood. this is a harder path. we actively use our own memories and moods in the ritual chamber. this is not to be confused with introspection or simple moments of religious ecstasy. we refine and use our moods deliberately. they are just as concrete as swords, bells, incense, etc

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

written in his famous prophesies. if we add mercury to water and place a mirror at the bottom of the copper container, a marvelous clair-tele-idoscope is formed. we advise the use of any copper container with the exception of the cauldron which is a symbol of black magic. copper is intimately related with the pituitary gland and has the power of awakening clairvoyance. salt is also used often in white magic. salt must be combined with alcohol. if alcohol and salt are placed within a container and if this mixture is put upon the fire, a marvelous smoke offering is obtained. this can only be done when invoking the gods of medicine, when a sick person needs to be healed. thus, they will come to your call. usando flor de azufre en el calzado, dentro, se desintegran las larvas del cuerpo astra

mpting serpent of eden are mutually combating each other. the entire secret of the tree of knowledge is enclosed within this wheel; the four rivers of paradise flow from this unique fountain, one of them runs through the thick jungle of the sun watering the philosophical earth of gold and light and the other circulates tenebrously and turbulently into the kingdom of the abyss. light and darkness, white magic and black magic are mutually combating each other. eros and anteros, cain and abel live within us in an intense battle, until by discovering the mystery of the sphinx, we grasp the flaming sword, and then we liberate ourselves from the wheel of the centuries. lunar conscience the lunar conscience sleeps profoundly, it is the product of our unfaithful memory. the human being only has co

hebraic monotony. certainly, we do not want to follow the same hebraic monotony. we, the gnostics, are only interested in that which is called comprehension. we want our students to comprehend each arcanum and thereafter develop it within themselves. first, we want our disciples to discover each arcanum firstly within themselves, then within all of nature. the arcanum xviii is light and darkness, white magic and black magic. on the eighteenth card appears a dog and a wolf barking/howling at the moon. we can also see, in that illustration, two pyramids, one is white and the other is black. in that arcanum the symbol of the crab [scorpion] isn t missing. in the arcanum xviii, the number nine is found twice, 9 plus 9 equals 18. in this arcanum, the ninth sphere is repeated twice. we already k

la contenido el n mero nueve dos veces, 9 m s 9 es igual a 18. en este arcano se repite la novena esfera dos veces. ya sabemos que el n mero 1 es positivo, y que el n mero 2 es negativo. as que si repetimos la novena esfera, por primera vez, y por segunda, tendremos al sexo en sus dos aspectos, positivo y negativo. 117 now our disciples will understand why the arcanum xviii is light and darkness, white magic and black magic. the secret enemies of the initiation are found in the eighteenth arcanum. you must know, beloved disciples, that the kundalini rises very slowly through the medullar canal, the ascension of the kundalini, from vertebra to vertebra, is performed very slowly according to the merits of the heart. each vertebra represents certain virtues. the ascension to a certain vertebr

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

power. for this badly signposted spot, a short walk up a muddy track from a cramped, rough car park, had a tranquil, spiritual air that you might expect at a great cathedral or far more impressive stone circles. such spots unleash the magick inside us. but even if you never visit brittany or stonehenge at sunrise on midsummer's day, you can still make use of your own magick. this is a book about white magick and witchcraft as sources of wisdom, healing and positivity. like native american spirituality, to which true witchcraft is akin (some say both were carried by the people of atlantis, the practice of white magick is based on the belief that that all life is sacred and interconnected in an unbroken circle. for example, every fully grown birch tree- defined in magick as a tree of new be

r powers and natural energies you can give form to your thoughts and needs and desires and bring them into actuality. the more positive and altruistic these focuses are, the more abundance, joy and harmony will be reflected in your own world. magick and giving it is said that if you smile in london in the morning, the smile will have reached tokyo by evening. this principle, which lies behind all white magick, has been named morphic resonance, and has been investigated for several years by the cambridge biologist dr rupert sheldrake, author of a number of excellent books based on his extensive research into psychic phenomena. dr sheldrake suggests that as animals of a given species learn a new pattern of behaviour, other similar animals will subsequently tend to learn the same thing more r

reater on the sender than on the intended recipient. you must also ensure that you cannot harm anyone in the process of getting what you want. if you do spells for revenge, then the effects will rebound on you threefold. effort and will-power magick is not like the magic a conjuror uses to bring a rabbit out of a hat: that kind of magic is just a trick, which relies merely on the art of illusion. white magick is much more than that. it is intensely exciting because it means that we can extend the boundaries of possibility, recalling the psychic powers of childhood when we could span dimensions as easily as jumping across a puddle. we can increase our personal magnetism to attract love and luck and regenerate the innate healing abilities both of the human body and the planet. what magick do

e is well documented. the same effect can be created whatever the focus or faith, and i know from personal experience that positive results can be achieved when a wiccan coven sends healing light to a sick member or a friend. for hundreds of years, angels have been invoked in magick, just as in religion, both for protection and to act as vehicles for healing or positive energies. practitioners of white magick may focus on particular aspects of a god or goddess figure, or benign power, personified through different deities from many age and cultures. when i began practising magick ten years ago, i found it very artificial to invoke a goddess who belonged to another time and culture. however, i have since found that such symbols do hold a great deal of power and therefore can concentrate spe

ck to remove it from your life. you can attract objects or people by filling your screen with them, then print out the images on the screen and burn the paper in a candle flame to get the energies moving. you can even e-mail empowerments to yourself! different kinds of magick what is certain is that whether folk customs or more formal ceremonies are used, the underlying principles of all types of white magick are the same throughout the world, and can be categorised under the following headings. sympathetic magick this involves performing a ritual that imitates what you would desire in the outer world, so bringing on to the material plane a desire or need or wish from the inner or thought plane. this is done using appropriate tools and symbols. so in a spell for the gradual increase of mon

quick-growing seeds or seedlings to transform the redundant into new life. binding magick binding magick has two functions, one to bind a person in love or fidelity and the other to bind another from doing harm. this may be done in various ways, using knots in a symbolic thread, or by creating an image of the object or person and wrapping it tightly. but all binding can be problematic in terms of white magick, for whatever method you use, you are very definitely interfering with the person's karma, or path of fate. however, it is tempting to think that if someone is hurting animals, children, the sick or elderly, you may be justified in binding them. and what if your partner has deserted you on the whim of passion, taking all the money and leaving you and your children penniless? these are

y chosen, incense is burned, the tools laid out in the correct position and the names of all the archangels recited without a mistake. both have a place and even if there were an actual deity watching the minutiae of the ritual, he or she would be less interested in whether a correct elemental pentagram was drawn than if the intent and the heart were pure and the need was genuine. the purposes of white magick there are three distinct and yet related types of magick, all of which can be used informally, in spells, or formally, in ceremonial rituals. personal magick as i have already said, it is quite permissible to use magick to empower your personal needs, though this does not bring lottery wins or the object of your romantic fantasies delivered gift-wrapped to your door. magick has tradit

mmon to all, however, is the belief in a cycle, or wheel, of birth, maturity, death and rebirth, which underpins nature and, some believe, all creation. the energies of the eight major festivals of the eightfold year reflect global as well as personal concerns, and our ancestors linked their own fortunes with those of the herds, the soil, the trees and the crops. this is a very valid principle of white magick and one that i have returned to many times in this book. if our spells focus, for example, on increasing general abundance at the time of the harvest, our own needs will be met as part of the cosmic process of regeneration. what is more, the responsibility felt and still expressed in ritual by some indigenous peoples, for the coming of the rains or the annual rebirth of the sun, is no

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

illustration 1 illustration 2 illustration 3 circle the circle itself is important. when magick is to be done, the circle must be constructed with more care than might otherwise be the case. dimensions may be as given in the earlier lesson, but the circle must be very carefully cast and consecrated at the erecting the temple. make sure lesson eleven: magick/ 157 done for good purposes is labeled "white magick; that done for evil purposes "black magick. these terms have no racial connotations. they come from the early persian concepts of good and evil. zoroaster (zarathustra) decided that of all the many, until then, good spirits or devi, there was actually only one who was fl/-good. this was ahura-mazda the sun; the light. now if you have an all-good deity then you need an all-evil opposit

s was ahura-mazda the sun; the light. now if you have an all-good deity then you need an all-evil opposite (you can't have white unless you have black as a contrast, so the role was given to ahriman the darkness. the other minor devi became "devils. this concept of all-good/all-bad was picked up later in mithraism and then moved west into christianity. so from persia do we get the basic ideas for white magick and black magick. since anyone can do magick, there can be white magicians and black magicians those trying to help others and those trying to harm them. by virtue of the craft belief in retribution, of course, you cannot have a "black witch; it would be a contradiction in terms. aleister crowley defined magick as "the art or science of causing change to occur in conformity with will

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

power. for this badly signposted spot, a short walk up a muddy track from a cramped, rough car park, had a tranquil, spiritual air that you might expect at a great cathedral or far more impressive stone circles. such spots unleash the magick inside us. but even if you never visit brittany or stonehenge at sunrise on midsummer's day, you can still make use of your own magick. this is a book about white magick and witchcraft as sources of wisdom, healing and positivity. like native american spirituality, to which true witchcraft is akin (some say both were carried by the people of atlantis, the practice of white magick is based on the belief that that all life is sacred and interconnected in an unbroken circle. for example, every fully grown birch tree- defined in magick as a tree of new be

r powers and natural energies you can give form to your thoughts and needs and desires and bring them into actuality. the more positive and altruistic these focuses are, the more abundance, joy and harmony will be reflected in your own world. magick and giving it is said that if you smile in london in the morning, the smile will have reached tokyo by evening. this principle, which lies behind all white magick, has been named morphic resonance, and has been investigated for several years by the cambridge biologist dr rupert sheldrake, author of a number of excellent books based on his extensive research into psychic phenomena. dr sheldrake suggests that as animals of a given species learn a new pattern of behaviour, other similar seite 3 wicca01.txt animals will subsequently tend to learn t

reater on the sender than on the intended recipient. you must also ensure that you cannot harm anyone in the process of getting what you want. if you do spells for revenge, then the effects will rebound on you threefold. effort and will-power magick is not like the magic a conjuror uses to bring a rabbit out of a hat: that kind of magic is just a trick, which relies merely on the art of illusion. white magick is much more than that. it is intensely exciting because it means that we can extend the boundaries of possibility, recalling the psychic powers of childhood when we could span dimensions as easily as jumping across a puddle. we can increase our personal magnetism to attract love and luck and regenerate the innate healing abilities both of the human body and the planet. what magick do

e is well documented. the same effect can be created whatever the focus or faith, and i know from personal experience that positive results can be achieved when a wiccan coven sends healing light to a sick member or a friend. for hundreds of years, angels have been invoked in magick, just as in religion, both for protection and to act as vehicles for healing or positive energies. practitioners of white magick may focus on particular aspects of a god or goddess figure, or benign power, personified through different deities from many age and cultures. when i began practising magick ten years ago, i found it very artificial to invoke a goddess who belonged to another time and culture. however, i have since found that such symbols do hold a great deal of power and therefore can concentrate spe

ck to remove it from your life. you can attract objects or people by filling your screen with them, then print out the images on the screen and burn the paper in a candle flame to get the energies moving. you can even e-mail empowerments to yourself! different kinds of magick what is certain is that whether folk customs or more formal ceremonies are used, the underlying principles of all types of white magick are the same throughout the world, and can be categorised under the following headings. sympathetic magick this involves performing a ritual that imitates what you would desire in the outer world, so bringing on to the material plane a desire or need or wish from the inner or thought plane. this is done using appropriate tools and symbols. so in a spell for the gradual increase of mon

r seedlings to transform the redundant into new life. binding magick binding magick has two functions, one to bind a person in love or fidelity and the other to bind another from doing harm. this may be done in various ways, using knots in a symbolic thread, or by creating an image of the object or person and seite 18 wicca01.txt wrapping it tightly. but all binding can be problematic in terms of white magick, for whatever method you use, you are very definitely interfering with the person's karma, or path of fate. however, it is tempting to think that if someone is hurting animals, children, the sick or elderly, you may be justified in binding them. and what if your partner has deserted you on the whim of passion, taking all the money and leaving you and your children penniless? these are

y chosen, incense is burned, the tools laid out in the correct position and the names of all the archangels recited without a mistake. both have a place and even if there were an actual deity watching the minutiae of the ritual, he or she would be less interested in whether a correct elemental pentagram was drawn than if the intent and the heart were pure and the need was genuine. the purposes of white magick there are three distinct and yet related types of magick, all of which can be used informally, in spells, or formally, in ceremonial rituals. personal magick as i have already said, it is quite permissible to use magick to empower your personal needs, though this does not bring lottery wins or the object of your romantic fantasies delivered gift-wrapped to your door. magick has tradit

mmon to all, however, is the belief in a cycle, or wheel, of birth, maturity, death and rebirth, which underpins nature and, some believe, all creation. the energies of the eight major festivals of the eightfold year reflect global as well as personal concerns, and our ancestors linked their own fortunes with those of the herds, the soil, the trees and the crops. this is a very valid principle of white magick and one that i have returned to many times in this book. if our spells focus, for example, on increasing general abundance at the time of the harvest, our own needs will be met as part of the cosmic process of regeneration. what is more, the responsibility felt and still expressed in ritual by some indigenous peoples, for the coming of the rains or the annual rebirth of the sun, is no

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

time of the full moon. western occultism: the magick of europe and english speaking nations around the world that has descended from the magick of sumeria, babylonia, egypt, greece, rome, the arabs and the jews, as well as from the indigenous european magick of ancient times. it's range is roughly coequal with that of christianity. the kabbalah is said to be the heart of modern western occultism. white magick: 1) the science and art of causing change (in reality or in consciousness) in conformity with will, using means not currently understood by traditional western science, for the purpose of obtaining the knowledge and conversation of your holy guardian angel (q.v. also known as experiential mysticism. 2) in low magick (q.v, magick (q.v) that is generally worked for good purposes or that

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

ters: the hierophantof taurus (a) with the fire of judgement (k) on his left and the chariot of cancer (l) on his right.in other words, it is the formula of consciousness acting through proper discrimination. the beast is the developing spiritual consciousness within you, the magician. this consciousness acts according to iits perceptions which change as spiritual iinsightgrows. kal is the way of white magick. it is 176 the process of the yogi whose daily meditations gradually solidify the inner spirit. it is the formula of true alchemy. the letters veh, un, and ur are written: 177 the formula of lao i am like a maiden bathing in a clear pool of fresh water. aleister crowley, liber vii the enochian word iao, pronounced ee-ah-oh, is comprised of the first three letters of the words, iadnah

K AMBER THE BASICS OF MAGICK

ually people are better at one kind of magick (ie. active or passive) than they are at the other kind; only rarely does an individual excell at both. traning and practice will, of course, improve ability somewhat. although the forces of magick are neutral, various the basics of magick get any book for free on: www.abika.com 11 systems may take on the qualities of good and evil. there is so-called white magick or good magick, black magick or evil magick, and gray magick between them. when many people refer to white magick they mean magick for unselfish purposes, also healing and mental influence with specific permission. by black magick they refer to magick for self-interest and healing *without* specific permission. using magick to forcefully control another's will is, in a sense, black ma

claim to be, possibly even think they are 'satanists, devil worshipers, or black magicians. these people are most likely charlatans, hoaxters, dablers, or merely misinformed. they may be attracted by the 'art' of black magick, or even by the 'glamor' of doing something against the 'rules. but a real black magician is very dangerous. because he has dedicated his life to evil. we usually think of 'white magick' as having *unselfish intent, and (in the extreme case) of 'black magick' as being actual satan worship, human or animal sacrifice, dangerous unconventional magical practices, and other bizarre stuff as makes a nightmare. it is all a matter of degree. most mild self-interest magick (one of the most common kinds) would be called 'gray. better terms may be *constructive magick* as being

LUCIFERIAN SORCERY

ardian angel or higher familiar, the solar force or true will that guides our movement and direction towards our infinite possibility. djed is the holy union with the dead, the spine or backbone, the supporting base. these words in union represent the great work and 19 infinite possibility of the magickian. the individual is no longer bound by the dogmatic definitions of the forefathers, black or white magick, black brothers; all of this in itself means nothing. either you are on the path of your true will or developing it, or you are not. the concepts of good and evil are only relative within the self and the psychological make up of the individual. seek to master, control and move on. you may use this circle for any rituals you wish, such as ceremonial or solitary workings. rituals of ch

PHOSPHORUS THE SHADOWING FORTH OF LUCIFER

ped a strong body of light through astral and earth magick and be emanating this force from within. thus, the self man be still in constant change and flux however the physical appearance could be stripped away no matter what and the core be revealed even more so in this manner. the luciferian character is successful in the method of magick and ascension once he or she would master both black and white magick. chaos magic is of interest in it's diversity, however one must go beyond such methods to train the self in will and develop a strength of discipline which often ignored by many modern sorcerers. ascend through stamina and willful direction, not mere impulse and unevaluated circumstance. egotism however is a possible flaw and over estimation of self. as the luciferian is evolved and c

RUBY TABLET OF SET

agickal consecration" 53. what are the main reasons for careful banishings and purifications before magickal workings? 54. what are the 'gods' that are used in magick? 55. of what importance is the tarot to the study and practice of magick? 56. briefly expain the naples arrangement beginning with absolute zero. 57. who and what is aiwass? 58. how would you explain the difference between black and white magick? 59. what is the symbolic reason for censing the ritual chamber and altar? 60. explain what is meant by "opening the gates" in ritual, and how would you perform this awesome task? 61. do you believe the human brain and intelligence to be the product of natural evolution? why? 62. how would you interpret "freely given- freely received" when applied to love? 63. name and define the basi

SATANGEL

him with the words little brother, you have been meddling with the goetia. crowley, who later went on to publish his own version of this text, denied the charge. bennet s reply was to state simply, then, little brother, the goetia has been meddling with you! note that crowley later identified himself as the beast 666. although he may have insisted that his transcendental philosophy was essential white magick, his holy guardian angel nevertheless turned out to be the devil himself. others who have been known to practice this goetic witchcraft have included w.b. yeats and macgregor mathers, cecil williams, charles pace. the influence of the classical grimoire may even be seen in the ritual tools and circles as described in the wiccan book of shadows. chiefly it is the practice of evocation

at the superstitions of our forebears. instead we are more comfortable to reduce such ideas to psychological concepts. modern magicians and witches, even those who consider belief to be a 1 alchemy being translated to mean the black science, and having its origins in egypt. no moral implications are intended by the word; indeed it was several thousand years before anyone saw the need to invent a white magick to balance the black. working tool rather than an end in itself, find no less difficulty than our cowan (uninitiated) contemporaries. i have already stated my belief that the modern language of psychology is no less advanced than the ancient systems of sorcery. in his work pacts with the devil, dr. christopher s. hyatt quotes from the personal correspondence of carl jung, the psycholo

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

atural being, and one which often has religious, revelatory, or prophetic significance. voodoo from louisiana french, voudou or vodu, meaning fetish. a religion mainly practiced in the caribbean countries, especially haiti, that is comprised of a combination of roman catholic rituals and animistic beliefs involving fetishes, magic, charms, spells, curses, and communication with ancestral spirits. white magick the use of magic for supposed good purposes such as to counteract evil. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 322 mystery religions and cults glossary 323 abductee someone who believes that he or she has been taken away by deception or force against his/her will. aboriginal refers to a people that has lived or existed in a particular

d i a o f t h e u n u s u a l a n d u n e x p l a i n e d glossary 333 g l o s s a r y voodoo from louisiana french, voudou or vodu, meaning fetish. a religion mainly practiced in the caribbean countries, especially haiti, that is comprised of a combination of roman catholic rituals and animistic beliefs involving fetishes, magic, charms, spells, curses, and communication with ancestral spirits. white magick the use of magic for supposed good purposes such as to counteract evil. wiccan someone who is a witch, a believer or follower of the religion of wicca. wizard a variant of the fifteenth century word wisard, meaning wise. someone professing to have magical powers as a magician, sorcerer, or a male witch. in general, someone who is extremely knowledgeable and clever. zoology the scienti

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

d i a o f t h e u n u s u a l a n d u n e x p l a i n e d glossary 313 g l o s s a r y voodoo from louisiana french, voudou or vodu, meaning fetish. a religion mainly practiced in the caribbean countries, especially haiti, that is comprised of a combination of roman catholic rituals and animistic beliefs involving fetishes, magic, charms, spells, curses, and communication with ancestral spirits. white magick the use of magic for supposed good purposes such as to counteract evil. wiccan someone who is a witch, a believer or follower of the religion of wicca. wizard a variant of the fifteenth century word wisard, meaning wise. someone professing to have magical powers as a magician, sorcerer, or a male witch. in general, someone who is extremely knowledgeable and clever. zoology the scienti

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

to the present day, humankind continues to seek magical means of improving its lot in life, providing order to the chaos of the physical world, and winning the favor of the inhabitants of the unseen world. 39 chapter exploration alchemy valentine andreae roger bacon. helvetius hermes trismegistus albertus magnus. paracelsus magick abremelin magick black magick enochian magick vodun/vodoun/voodoo white magick magi agrippa count allesandro cagliostro aleister crowley. john dee dr. faust. marie laveau eliphas levi. simon magus pico della mirandola. pythagoras count saint-germain wicca people of wicca margot adler philip emmons (isaac) bonewits raymond buckland gavin frost and yvonne frost gerald brosseau gardner sybil leek margaret alice murray m. macha nightmare starhawk doreen valiente wit

nowledge and powers for the purpose of doing evil or for working evil upon another human being. practitioners of black magick deliberately seek to invoke demonic entities in order to control their powers and to force them to obey their will. black magick is, therefore, a perversion of the mystical sciences. rather than attempting to be of service to one fs fellow humans as do the practitioners of white magick, the black magicians seek to gain control over supernatural forces for the sole purpose of personal aggrandizement, the glorification of their baser appetites, and the sowing of discord, discontent, and disease. the desire to use supernatural entities to wreak havoc upon one fs enemy or to acquire material wealth and power was in play during the time of the ancient egyptians and persi

rk: dell books, 1969. brean, joseph. gscared to death isn ft just an expression. h national post with file from agence france- presse, december 21, 2001 [online] http//www. nationalpost.com/search/story.html?f f/stories/ 20011221/931884.html&qs fjos. huxley, francis. the invisibles: voodoo gods in haiti. new york: mcgraw-hill, 1969. gvodun. h [online] http//www.religioustolerance.org/ voodoo.htm. white magick in the earliest of societies, the practitioner of white magick was the shaman, the medicine man, the herbalist.the individual sought out by the village when it was necessary to receive a proper potion to dissolve an illness or a proper charm to drive away an evil spirit. in these same early societies, the roles of priest and magician were often combined into a man or a woman who had t

how to appease angry entities whose sacred spaces were violated, how to eject an unwelcome possessing spirit from a human body, and where to find the herbs that could banish illness. all of these tasks were accomplished with the good of the tribal members as the priest/magician fs primary objective. by the middle ages in europe, magic and religion remained intertwined for those who would practice white magick. although black magick certainly existed as a power and claimed those dark magicians who succumbed to personal greed and were paid to use their craft against others, the practitioners of the higher magic attracted such gifted minds as that of eliphas levi, agrippa, and paracelsus, all of whom considered magic as the true road to communion with god and believed that the fruits of such

h god. all magic was possible to the human mind expressing itself through faith and imagination. white magicians continue to practice their traditions on a high level of mystical ideals and devote themselves to transcendental magic, rather than the occult. while the darker applications of magic and sorcery receive the greater share of popular attention, those adepts of all traditions who practice white magick continue to do so quietly and secretly, serving humankind by working in the light, rather than the darkness. m delving deeper meyer, marvin, and richard smith, eds. ancient christian magic. san francisco: harpersanfrancisco, 1994. seligmann, kurt. the history of magic. new york: meridian books, 1960. spence, lewis. an encyclopedia of occultism. new hyde park, n.y: university books, 19

neral populace. perhaps one of the greatest difficulties that the magi had with the orthodox clergy was their contention that angelic beings could be t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d magic and sorcery 57 during the middle ages, magi were men who accumulated occult wisdom and knowledge from the kabbalah. summoned to assist in the practice of white magick. there were seven major planetary spirits, or archangels, that the magi were interested in contacting: raphael, gabriel, canael, michael, zadikel, haniel, and zaphkiel. one of the original sources of such instruction allegedly came from the great egyptian magi and master of the occult, hermes- thoth, who described the revelation he had been given when he received a shimmering vision o

Return to Occult Library Index



Related Matches
age ancient angel aspirant astral black brother ceremonial christians circle conscious consciousness cosmic creation cycle darkness dead death deity desires disciple discipleship divine earth energy energies esoteric etheric evil eye fear fire five force forces form forms god gods healing heart hierarchy human humanity illusion initiate initiates initiation knowledge lord lucis magic magick magical magician magicians magus matter meditation mental mind modern mystical natural nature occult order pentagram people physical plane planetary positive power powers psychic psychology ra realm religion religious resurrection rite ritual rituals satanists school secret serpent set seven solar soul souls spells sphere spirit spirits spiritual star states symbol symbols teaching temple three truth voodoo water white wisdom witch witchcraft world


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