Michael Wynn's Occult Reference Library
YOGA

Return to Occult Library Index

0 0

ther, chokmah, binah) and together symbolize the process by which the limitless light (ain soph aur) becomes manifest in the universe. beneath the supernals are the "seven days of creation" chesed, geburah, tiphareth, netzach, hod, yesod, malkuth. taken as a whole, the tree of life is also a symbol of the archetypal man, adam kadmon, and the sephiroth have a role resembling that of the chakras in yoga. the mystical path of self knowledge entails the rediscovery of all the levels of one's being, ranging from malkuth, physical reality, to the infinite source. with this in mind, the medieval qabalists divided the tree of life into three sections of the soul: nephesch (the animal soul) corresponding to the sephiroth yesod; ruach (the middle soul) corresponding to the sephiroth from hod to ches

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

u can light a circle of candles. if you are working indoors, and there is no natural harmonious sound, such as the water, you may like to play softly a cd of rainforest or ocean sounds, birdsong or dolphin calls* light incense sticks of frankincense or myrrh* sit either cross-legged on the floor on a rug or blanket with your hands supporting your knees, in the lotus position if you are skilled in yoga, or on a chair with both feet flat on the floor. if you wish, support your back with a pillow and have arm rests on the chair for your elbows. relax your arms and hands, with palms uppermost. it is important to be comfortable and not to be distracted by worrying about keeping in a particular 'approved' position* visualise yourself surrounded by a circle of warm, protective light or, if you ar

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

hat person is a daemon. 2. if the person is not a daemon, he will absorb your suggestion. he may glance in the mirror, realize he is not a true daemon and suddenly stop calling himself one. 3. if nothing happens, there is a good chance he is simply trying to impress people. copyright 2002, c.e. john dewey alngdo what thou wilt shall be the whole of the law. it is my will to explain the subject of yoga in clear language, without resort to jargon or the enunciation of fantastic hypotheses, in order that this great science may be thoroughly understood as of universal importance. for, like all great things, it is simple; but, like all great things, it is masked by confused thinking; and, only too often, brought into contempt by the machinations of knavery (1) there is more nonsense talked and

language, without resort to jargon or the enunciation of fantastic hypotheses, in order that this great science may be thoroughly understood as of universal importance. for, like all great things, it is simple; but, like all great things, it is masked by confused thinking; and, only too often, brought into contempt by the machinations of knavery (1) there is more nonsense talked and written about yoga than about anything else in the world. most of this nonsense, which is fostered by charlatans, is based upon the idea that there is something mysterious and oriental about it. there isn't. do not look to me for obelisks and odalisques, rahat loucoum, bul-buls, or any other tinsel imagery of the yoga-mongers. i am neat but not gaudy. there is nothing mysterious or oriental about anything, as e

take place in our own minds, and therefore the only thing we have to look at is the mind; which is a more constant quantity over all the species of humanity than is generally supposed. what appear to be radical differences, irreconcilable by argument, are usually found to be due to the obstinacy of habit produced by generations of systematic sectarian training (3) we must then begin the study of yoga by looking at the meaning of the word. it means union, from the same sanskrit root as the greek word zeugma, the latin word jugum, and the english word yoke (yeug- to join) when a dancing girl is dedicated to the service of a temple there is a yoga of her relations to celebrate. yoga, in short, may be translated 'tea fight' which doubtless accounts for the fact that all the students of yoga i

nskrit root as the greek word zeugma, the latin word jugum, and the english word yoke (yeug- to join) when a dancing girl is dedicated to the service of a temple there is a yoga of her relations to celebrate. yoga, in short, may be translated 'tea fight' which doubtless accounts for the fact that all the students of yoga in england do nothing but gossip over endless libations of lyons' 1s. 2d (4) yoga means union. in what sense are we to consider this? how is the word yoga to imply a system of religious training or a description of religious experience? you may note incidentally that the word religion is really identifiable with yoga. it means a binding together (5) yoga means union. what are the elements which are united or to be united when this word is used in its common sense of a prac

ancipation of the individual who studies and practises it from the less pleasing features of his life on this planet? i say hindustan, but i really mean anywhere on the earth; for research has shown that similar methods producing similar results are to be found in every country. the details vary, but the general structure is the same. because all bodies, and so all minds, have identical forms (6) yoga means union. in the mind of a pious person, the inferiority complex which accounts for his piety compels him to interpret this emancipation as union with the gaseous vertebrate whom he has invented and called god. on the cloudy vapour of his fears his imagination has thrown a vast distorted shadow of himself, and he is duly terrified; and the more he cringes before it, the more the spectre se

e has invented and called god. on the cloudy vapour of his fears his imagination has thrown a vast distorted shadow of himself, and he is duly terrified; and the more he cringes before it, the more the spectre seems to stoop to crush him. people with these ideas will never get to anywhere but lunatic asylums and churches. it is because of this overwhelming miasma of fear that the whole subject of yoga has become obscure. a perfectly simple problem has been complicated by the most abject ethical and superstitious nonsense. yet all the time the truth is patent in the word itself (7) yoga means union. we may now consider what yoga really is. let us go for a moment into the nature of consciousness with the tail of an eye on such sciences as mathematics, biology, and chemistry. in mathematics t

ALEISTER CROWLEY BOOK OF LIES

oraine without ever casting his eyes upon the ground [74] commentary( lambda-beta) this title is a mere reference to the metaphor of the last paragraph of the chapter. frater p, as is well known, is a mountaineer. this chapter should be read in conjunction with chapters 8 and 30. it is a practical instruction, the gist of which is easily to be apprehended by comparatively short practice of mantra-yoga. a mantra is not being properly said as long as the man knows he is saying it. the same applies to all other forms of magick. book of lies get any book for free on: www.abika.com 72 [75] 33 kappa-epsilon-phi-alpha-lambda-eta lambda-gamma baphomet a black two-headed eagle is god; even a black triangle is he. in his claws he beareth a sword; yea, a sharp sword is held therein. this eagle is bur

(sanna. dhyana destroys the tendencies (sankhara. samadhi destroys the consciousness (vinnanam. homard a la thermidor destroys the digestion. the last of these facts is the one of which i am most certain [104] commentary( mu-zeta) the allusion in the title is not quite clear, though it may be connected with the penultimate paragraph. the chapter consists of two points of view from which to regard yoga, two odes upon a distant prospect of the temple of madura, two elegies on a mat of kushagrass. the penultimate paragraph is introduced by way of repose. cynicism is a great cure for over-study. there is a great deal of cynicism in this book, in one place and another. it should be regarded as angostura book of lies get any book for free on: www.abika.com 101 bitters, to brighten the flavour of

ing this name the universe is destroyed. this statement means the same as that of the hindus, that the effective utterance of the name of shiva would cause him to awake, and so destroy the universe. in egyptian and gnostic magick we meet with pylons and aeons, which only open on the utterance of the proper word. in mohammedan magick we find a similar doctrine and practice; and the whole of mantra-yoga has been built on this foundation. thoth, the god of magick, is the inventor of speech; christ is the logos. lines 1-4 are now clear. in lines 507 we see the results of shivadarshana. do not imagine that any single ides, however high, however holy (or even however insignificant, can escape the destruction. the logician my say "but white exists, and if white is destroyed, it leaves black; yet

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

of no more consequence to him that the dust of the floor<incarnation; also part iv of this book 4> but before entering into the details of "i.a.o" as a magick formula it should be remarked that it is essentially the formula of yoga or meditation; in fact, of elementary mysticism in all its branches. in beginning a meditation practice, there is always< a quiet pleasure, a gentle natural growth; one takes a lively interest in the work; it seems easy; one is quite pleased to have started. this stage represents isis. sooner or later it is succeeded by depression- the dark night of the so

iversal. you do not train a violinist to play the beethoven concerto; you train him to play every conceivable consecution of notes with perfect ease, and you keep him at the most monotonous drill possible for years and years before you allow him to go on the platform. you make of him an instrument perfectly able to adjust itself to any musical problem that may be set before him. this technique of yoga is the most important detail of all our work. the master therion has been himself somewhat to blame in representing this technique as of value simply because it leads to the great rewards, such as samadhi. he would have been wiser to base his teaching solely on the ground of evolution. but probably he thought of the words of the poet "you dangle a carrot in front of her nose, and she goes whe

selection of special experience which appeals to one's immediate desire. one must go steadily through all possible pylons. frater perdrabo was very unfortunate in not having magical teachers to explain these things to him. he was rather encouraged in unsystematic working. very fortunate, on the other hand, was he to have found a guru who instructed him in the proper principles of the technique of yoga, and he, having sufficient sense to recognize the universal application of those principles, was able to some extent to repair his original defects. but even to this day, despite the fact that his original inclination is much stronger towards magick than towards mysticism, he is much less competent in magick<
of this book "liber xli. thien tao" an essay on attainment by the way of equilibrium. knox om pax, p. 52 "liber xliv "the mass of the phoenix" a ritual of the law. liber cccxxxiii (the book of lies, pp. 57-7, and appendix vi in this book "liber xlvi "the key of the mysteries" a translation of "la clef des grands mysteres, by eliphas levi. specially adapted to the task of the attainment of bhakta- yoga. equinox x, supplement "liber xlix. shi yi chien" an account of the divine perfection illustrated by the sevenfold permutation of the dyad. unpublished "liber li. the lost continent" an account of the continent of atlantis: the manners and customs, magical rites and opinions of its people, together 218 with a true account of the catastrophe, so called, which ended in its disappearance. unpubl

the body of light, development of intuition and hathayoga. equinox ix, p. 17 "liber dcccxiii. vel ararita" an account of the hexagram and the method of reducing it to the unity, and beyond. unpublished "liber dcccxxxi. liber iod, formerly called vesta" an instruction giving three methods of reducing the manifold consciousness to the unity. adapted to facilitate the task of the attainment of raja-yoga and of the knowledge and conversation of the holy guardian angel. equinox vii, p. 101 "liber dcccxxxvii. the law of liberty" this is a further explanation of the book of the law in reference to certain ethical problems. equinox xi (vol. iii, no. 1, p. 45 "liber dccclx. john st. john" the record of the magical retirement of g. h. frater o. m. a model of what a magical record should be, so far

of the psychological effects produced by "anhalonium lewinii (mescal buttons, compiled from the actual records of some hundreds of experiments. unpublished "liber dcccclxiii. the treasure house of images" a superb collection of litanies appropriate to the signs of the zodiac. equinox iii, supplement "liber mmccmxi. a note on genesis" a model of qabalistic ratiocination. specially adapted to gana yoga "liber mcclxiv. the greek qabalah" a complete dictionary of all sacred and important words and phrases given in the books of the gnosis and other important writings both in the greek and the coptic. unpublished. 228 appendix ii. one star in sight. thy feet in mire, thine head in murk, o man, how piteous thy plight, the doubts that daunt, the ills that irk, thou hast nor wit nor will to fight

ALEISTER CROWLEY MAGICK WITHOUT TEARS

ed a thousand fold, would not be worth one tithe of the value of a single verse of the book of the law. i think you should have a copy of the equinox of the gods and make the book of the law your constant study. such value as my own work may possess for you should amount to no more than an aid to the interpretation of this book. 2) it may be that later on you will want a copy of eight lectures on yoga so i am putting a copy aside for you in case you should want it. magic without tears get any book for free on: www.abika.com 7 3) with regard to the o.t.o, i believe i can find you a typescript of all the official documents. if so, i will let you have them to read, and you can make up your mind as to whether you wish to affiliate to the third degree of the order. i should consequently, in the

nk you will find them, in any case, clearer than those to which you have become accustomed with the eastern systems. in india, by the way, no attempt is ever made to use these vague terms. they always have a very clear idea of what is meant by words like "buddhi "manas" and the like. attempts at translation are very unsatisfactory. i find that even with such a simple matter as the "eight limbs of yoga" as you will see when you come to read my eight lectures. i am very pleased with your illustrations; that is excellent practice for you. presently you have to make talismans, and a lamen for yourself, and even to devise a seal to serve as what you might call a magical coat-ofarms, and all this sort of thing is very helpful. it occurs to me that so far we have done nothing about the astral pla

tions are deranged if one is aware of them. this then, is the difficulty, to enjoy consciously while not disturbing the process involved. the obvious physical case is the sexual act: perhaps its chief importance is just that it is a type of this exceptional spiritual-mental condition. i hope, however, that you will remember what i have said on the subject in paragraphs 15- 17 of my 3rd lecture on yoga for yellowbellies (pp. 71-72; there is a way of obtaining ecstacy from the most insignificant physiological function. observe that in transferring the whole consciousness to (say) one's little finger or big toe is not trying to interfere with the normal exercise of sits activities, but only to realize what is going on in the organism, the 6* a letter dated oct. 12 '43 constituted no. 48 in ma

ic without tears get any book for free on: www.abika.com 119 you wisely ask me for a special letter on concentration; you point out that i have implied it constantly, but never given plain instruction. it hope i have not been so vague as to allow you to suppose that concentration camps are evidence that benevolent and enlightened governments are at last seriously concerned to educate the world to yoga; but i do agree that it cannot do great harm if i take a dose of my own medicine, and gather into one golden sheaf all the ripe corn of my wisdom on this subject. for concentration does indeed unlock all doors; it lies at the heart of every practice as it is of the essence of all theory; and almost all the various rules and regulations are aimed at securing adeptship in this matter. all the s

cat the wrong way" or, in the modern pseudo-scientific journalese jargon "streamlining life" let us see if frater perdurabo has anything to the point! of course, part i of book 4 is devoted to it; but there is too much, and not enough, to be useful to us just now. what your really need is the official instruction in the equinox, and the very fullest and deepest understanding of eight lectures on yoga; but these lectures are so infernally interesting that when i look into the book for something to quote, it carries me away with it. i can't put it down, i forget all about this letter. rather a back-handed advertisement for concentration! magic without tears get any book for free on: www.abika.com 120 the best way is the hardest; to forget all this and start from the beginning as if there ha

h it. i can't put it down, i forget all about this letter. rather a back-handed advertisement for concentration! magic without tears get any book for free on: www.abika.com 120 the best way is the hardest; to forget all this and start from the beginning as if there had never been anything on the subject written before. i must keep always in mind that you are assumed to know nothing whatever about yoga and magick, or anything else beyond what the average educated person may be assumed to have been taught. what is the problem? there are two. beta: to train the mind to move with the maximum speed and energy, with the utmost possible accuracy in the chosen direction, and with the minimum of disturbance or friction. that is magick. 1 alpha: to stop the mind altogether. that is yoga. the rules

ALEISTER CROWLEY MEDITATION

to itch, and in other ways to be distracted. he wants to stretch, scratch, sneeze. this nuisance is so persistent that the hindus (in their scientific way) devised a special practice for quieting it. the word asana means "posture; but, as with all words which have caused debate, its exact meaning has altered, and it is used in several distinct senses by various authors. the greatest authority on "yoga<yoga is the general name for that form of meditation which aims at the uniting of subject and object, for "yog" is the root from which are derived the latin word "jugum" and the english word "yoke> is patanjali. he says "asana is that which is firm and pleasant" this may be taken as meaning the result of success in the practice. again, sankhya says "posture is that which is steady

e aid of instrumental music and dancing. certainly very remarkable effects are obtained in the way of "magic" powers; whether great spiritual results are equally common is a doubtful point. persons wishing to study them may remember that the sahara desert is within three days of london; and no doubt the sidi aissawa would be glad to accept pupils. this discussion of the parallel science of mantra-yoga has led us far indeed from the subject of pranayama. pranayama is notably useful in quieting the emotions and appetites; and, whether by reason of the mechanical pressure which it asserts, or by the thorough combustion which it assures in the lungs, it seems to be admirable from the standpoint of health. digestive troubles in particular are very easy to remove in this way. it purifies both th

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

bad as the thoughts which intrude upon dharana. it would almost seem as if one could not succesfully practice meditation until the will had become so strong that no force in the universe could either bend or break it. before concentrating the lower principle, the mind, one must concentrate the higher principle, the will. failure to understand this has destroyed the value of all attempts to teach "yoga "menticulture "new thought" and the like. there are method of training the will, by which it is easy to check one's progress. every one knows the force of habit. every one knows that if you keep on acting in a particular way, that action becomes easier, and at last absolutely natural. all religions have devised practices for this purpose. if you keep on praying with your lips long enough, you

siology referred to in the chapter on dharana<three channels, sushumna in the middle, ida and pingala on either side("cf" the tree of life. the central channel is compressed at the base by kundalini, the magical power, a sleeping serpent. awake her: she darts up the spine, and the prana flows through the sushumna. see "raja-yoga" for more details> 84 there is the lotus of three petals in the sacrum, in which the kundalini lies asleep. this lotus is the receptacle of reproductive force. there is also the six-petalled lotus opposite the navel- which receives the forces which nourish the body. there is also a lotus in the solar plexus which receives the nervous forces. the six-petalled lotus in the heart corresponds to

ALEISTER CROWLEY TAO TEH KING

equinox (volume iii, no. viii) introduction i bound myself to devote my life to magick at easter 1898, and received my first initiation on november 18 of that year. my friend and climbing companion, oscar eckenstein, gave me my first instructions in learning the control of the mind early in 1901 in mexico city. shri parananda, solicitor general of ceylon and an eminent writer upon and teacher of yoga from the orthodox shaivite standpoint, and bhikkhu ananda metteya, the great english adept, who was one of my earliest instructors in magick and joined the sangha in burma in 1902, gave me my first groundings in mystical theory and practice. i spent some months of 1901 in kandy, ceylon, with the latter until success crowned my work. i also studied all varieties of asiatic philosophy, especial

. i spent some months of 1901 in kandy, ceylon, with the latter until success crowned my work. i also studied all varieties of asiatic philosophy, especially with regard to the practical question of spiritual development, the sufi doctrines, the upanishads, the sankhya, vedanta, the bagavad gita and purana, the dhammapada, and many other classics, together with numerous writings on the tantra and yoga of such men as patanjali, vivekananda, etc. etc. not a few of these teachings are as yet wholly unknown to scholars. i made the scope of 1 my studies as comprehensive as possible, omitting no school of thought however unimportant or repugnant. i made a critical examination of all these teachers in the light of my practical experiences. the physiological and psychological uniformity of mankind

t knoweth nothing of the union of man and woman, yet its organ may be excited. this is because of its natural perfection. it will cry all day long without becoming hoarse, because of the harmony of its being. 3. he who understandeth this harmony knoweth the mystery of the tao, and becometh a true sage. all devices for inflaming life, and increasing the vital breath((prana) by mental effort((hatha-yoga, etc) are evil and factitious. 4. things become strong, then age. this((forcing-on of strength instead of allowing natural growth) is in discord with the tao, and what is not at one with the tao soon cometh to an end. 61 chapter lvi the excellence of the mystery. 1. who knoweth the tao keepeth silence; he who babbleth knoweth it not. 2. who knoweth it closeth his mouth and controlleth the gat

ALEISTER CROWLEY THE HEART OF THE MASTER

e own will! love and let love! rejoice in every shape of love, and get thy rapture and thy nourishment thereof! iv. pour water on thyself: thus shalt thou be a fountain to the universe. find thou thyself in every star! achieve thou every possibility! v. offer thyself virgin to the knowledge and conversation of thine holy guardian angel! all else is a snare. be thou athlete with the eight limbs of yoga; for without these thou are not disciplined for any fight. vi. the oracle of the gods is the child-voice of love in thine own soul! hear thou it! heed not the siren-voice of sense, or the phantom-voice of reason: rest in simplicity, and listen to the silence! the heart of the master get any book for free on: www.abika.com 12 vii. the issue of the vulture, two-in-one, conveyed; this is the cha

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

unassuaged which appears not very intelligible. the new comment this verse is best interpreted by defining 'pure will' as the true expression of the nature, the proper or inherent motion of the matter, concerned. it is unnatural to aim at any goal. the student is referred to "liber lxv, cap. ii, v. 24, and to the "tao teh king. this becomes particularly important in high grades. one is not to do yoga, etc, in order to get samadhi, like a schoolboy or a shopkeeper; but for its own sake, like an artist "unassuaged" means "its edge taken off by" or "dulled by. the pure student does not think of the result of the examination. al i,45 "the perfect and the perfect are one perfect and not two; nay, are none" the old comment 45. perhaps means that adding perfection to perfection results in unity

licy. the massed maggots of 'love' devoured mark antony as they did abelard. for this reason the first task of the aspirant is to disarm all his thoughts, to make himself impregnably above the influence of any one of them; this he may accomplish by the methods given in liber aleph, liber jugorum, thien tao, and elsewhere. secondly, he must impose absolute silence upon them, as may be done by the "yoga" practices taught in book 4 (part i) liber xvi, etc. he is then ready to analyse them, to organize them, to drill them, and so to take advantage of the properties peculiar to each one by employing its energies in the service of his imperial purpose. al ii,26 "i am the secret serpent coiled about to spring: in my coiling there is joy. if i lift up my head, i and my nuit are one. if i droop dow

ALEISTER CROWLEY THE QABALAH

ten, to the persevering mortal the blessed immortals are swift, yet, were it otherwise, no mortal however persevering could attain the immortal shore. as it is written in the fifteenth chapter of st. luke s gospel, and when he was yet afar off, his father saw him and ran. had it not been so, the weary prodigal, exhausted by his early debauches (astral visions and magic) and his later mental toil (yoga) would never have had the strength to reach the house of his father. one little point st. luke unaccountable omitted. when a man is as hungry and weary as was the prodigal, he is apt to see phantoms. he is apt to clasp shadows to him, and cry: father! and, the devil being subtle, capable of disguising himself as an angel of light, it behoves the prodigal to have some test of truth. some great

ed by the pentagram, the elemental weapons, the robes, the god-forms, and such childish toys. we set phantoms to chase phantoms. we make our scin-laeca1 pure and hard and glittering, all glorious within, like the veritable daughter of the king; yet she is but the king s daughter, the nephesch adorned: she is not the king himself, the holy ruach or mind of man. as as we have seen in our chapter on yoga,2 this mind is a very aspen; and as we may see in the last chapter of captain fuller s star in the west, this mind is a very cockpit of contradiction. what then is the standard of truth? what tests shall we apply to revelation, when our tests of experience have been found wanting? if i must doubt my eyes that have served me (well, on the whole) for so many years, must i not much more doubt my

rther, it is the work itself, not merely the results, that is of service. we teach greek and latin, though nobody speaks either language. and thus i close: benedictus sit dominus deus noster qui nobis dedit scientiam summam.78 78 [lat. may the lord our god, who gave us the supreme science, be blessed] liber lviii 44 we may now return to frater p. s experiences. it will be remembered that he found yoga practices of any kind very difficult in the cold climate of his home; for he was now sufficiently advanced to need long spells of continuous concentration very difficult from the early days of practice when twenty minutes in the morning and again in the evening sufficed for the day. further, he had entered on the third stage of life, and from a brahmachari become a householder. it was in the

ALEISTER CROWLEY THE SWORD OF SONG

ve, cried master! i must know. already i can love. e en so. the sage saluted me ram, ram,9 lmba p'av ki b'i dam, 50 jani yh sb se m zikl kam he, vah zavaz, t mhar nam istarae< me< sine se iloa he, hmare pas aap cele, hm dva$ ic a ke vaste deeternity, your holiness the guru swami* thus i studied with him till he told me bs. 10 he taught the a b c of yoga: i asked ik vaste,11 kya haega .12 60 in strange and painful attitude,13 i sat while he was very rude.14 with eyes well fixed on my proboscis15 i soon absorbed the yogi gnosis. he taught me to steer clear of vices 65 the giddy waltz, the tuneful aria, those fatal foes of brahma-charya;16 and said, how very mild and nice is one s luck to lop out truth in slices, and chance to chop up cosmic cr

rude.14 with eyes well fixed on my proboscis15 i soon absorbed the yogi gnosis. he taught me to steer clear of vices 65 the giddy waltz, the tuneful aria, those fatal foes of brahma-charya;16 and said, how very mild and nice is one s luck to lop out truth in slices, and chance to chop up cosmic crises! 70* the correct form of address from a pupil to his teacher. see sabhapaty swami s pamphlet on yoga. pentecost 27 the philosophical impasse. practical advice. advice to poet s fat friend. he taught me a, he taught me b, he stopped my baccy17 and my tea. he taught me y, he taught me z, he made strange noises in my head. he taught me that, he taught me this, 75 he spoke of knowledge, life, and bliss. he taught me this, he taught me that, he grew me mangoes in his hat18 i brought him corn: he

ay be studied in the kabbalah (sic) unveiled (redway. it is much to be wished that some one would undertake the preparation of an english translation of rabbi jischak ben loria s de revolutionibus animarum, and of the book beth elohim. 139. cain.37 gen. iv. 8. 152. hunyadi.38 hunyadi janos, a hungarian table water. 161. nadi.39 for this difficult subject refer to the late swami vivekananda s raja yoga. 167. tom bond bishop.40 founder of the children s scripture union (an association for the dissemination of lies among young people) and otherwise known as a philanthropist. his relationship to the author (that of uncle) has procured him this rather disagreeable immortality. he was, let us hope, no relation to george archibald bishop, the remarkable preface to whose dreadfully conventionally

ion upon the general danger of the practice, considered as a habit of long standing. in fact, lyre and lancet. recipe for curried eggs. the physiologist reproaches poor mr. crowley. this encroaches upon your frail cerebral cortex, and turns its fairway to a vortex. your cerebellum with cockroaches is crammed; your lobes that thought they caught x are like mere eggs a person poaches. but soon from yoga, business worries, and (frankly i suspect the rubble is riddled by specific trouble) will grow like eggs a person curries. this line, no doubt, requires an answer. the last ditch. first. here s a johnny with a cancer; an operation may be useless, may even harm his constitution, or cause his instant dissolution: let the worm die, tis but a goose less! not you! you up and take by storm him. you

on: let the worm die, tis but a goose less! not you! you up and take by storm him. you tie him down and chloroform him. you do not pray to thoth or horus, but make one dash for his pylorus: and if ten years elapse, and he complains, o doctor, pity me! your cruel ands, for goodness sakes gave me such orrid stomach-aches. notes 71 you write him, with a face of flint, an order for some soda-mint. so yoga. life s a carcinoma, its cause uncertain, not to check. in vain you cry to isis: o ma! i ve got it fairly in the neck. the surgeon crowley, with his trocar, says you a poor but silly bloke are, advises concentration s knife quick to the horny growth called life. yoga? there s danger in the biz! but, it s the only chance there is (for life, if left alone, is sorrow, and only fools hope god s t

iscard. but there is a true magical ceremonial, the central arcanum alike of eastern and western practical transcendentalism. needless to observe, if i knew it, i should not disclose it. i therefore affirm the validity of the qabalistic tradition in its practical part as well as in those exalted regions of thought through which we have to recently, and so hardly, travelled. eight are the limbs of yoga: morality and virtue, control of body, thought, and force, leading to concentration, meditation, and rapture. only when the last of these has been attained, and itself refined upon by removing the gross and even the fine objects of its 1 see berkeley and his expounders, for the western shape of this eastern commonplace. huxley, however, curiously enough, states the fact in almost these words

ALEISTER CROWLEY EQ I 1

igent person may gather more than a hint of its nature from the following books, which are to be taken as serious and learned contributions to the study of nature, though not necessarily to be implicitly relied upon "the yi "k"ing [s.b.e. series, oxford university press "the tao teh "k"ing [s.b.e. series "tannh user" by a. crowley "the upanishads "the bhagavad-gita "the voice of the silence "raja yoga" by swami vivek nanda "the shiva sanhita" 32 "the aphorisms of patanjali "the sword of song "the book of the dead "rituel et dogme de la haute magie "the book of the sacred magic of abramelin the mage "the goetia "the hathayoga pradipika" erdmann's "history of philosophy "the spiritual guide of molinos "the star in the west (captain fuller "the dhammapada [s.b.e. series, oxford university pre

ALEISTER CROWLEY EQ I 5

tten "to the persevering mortal the blessed immortals are swift" yet, were it otherwise, no mortal however persevering could attain the immortal shore. as it is written in the fifteenth chapter of st luke's gospel "and when he was yet afar off, his father saw him and ran" had it not been so, the weary prodigal, exhausted by his early debauches (astral visions and magic) and his later mental toil (yoga) would never have had the strength to reach the house of his father. one little point st luke unaccountably omitted. when a man is as hungry and weary as was the prodigal, he is apt to see phantoms. he is apt to clasp shadows to him and cry "father" and, the devil being subtle, capable of disguising himself as an angel of light, it behoves the prodigal to have some test of truth. 69 some grea

d by the pentagram, the elemental weapons, the robes, the god- forms, and such childish toys. we set phantoms to chase phantoms. we make our scin-laeca pure and hard and glittering, all glorious within, like the veritable daughter of the king; yet she is but the king's daughter, the nephesch adorned: she is not the king himself, the holy ruach or mind of man. and as we have seen in our chapter on yoga, this mind is a very aspen; and as we may see in the last chapter of captain fuller's "star in the west" this mind is a very cockpit of contradiction. what then is the standard of truth? what tests shall we apply to revelation, when our tests of experience are found wanting? if i must doubt my eyes that have served me (well, on the whole) for so many years, must i not much more doubt my spiri

has experienced the joy connecting (say) 131 and 480 though 15, he will understand. further, it is the work itself, not merely the results, that is of service. we teach greek and latin, though nobody speaks either language. and thus i close: benedictus sit dominus deus noster qui nobis dedit scientiam summam. amen! we may now return to frater p.'s experiences. it will be remembered that he found yoga practices of any kind very difficult in the cold climate of his home; for he was now sufficiently advanced to need long spells of continuous concentration- very different from the early days of practice when twenty minutes in the morning and again in the evening sufficed fro the day. further, he had entered on the third stage of life, and from a brahmachari became a householder. it was in the

ALEISTER CROWLEY EQ I 5

eus; it concealed the principles of all the sciences and of all human intellectual progress in the bold calculations of pythagoras; fable abounded in its miracles, and history, attempting to appreciate this unknown power, became confused with fable; it shook or strengthened empires by its oracles, caused tyrants to tremble on their thrones, and governed all minds, either by curiosity, or by fear' yoga or transformation: a comparative statement of the various religious dogmas concerning the soul and its destiny, and of akkadian, taoist, eguptian, hebrew, greek, christian, mohammedan, japanese and other magic, by wm. j. flagg. large 8vo "cloth extra" 1898. 6"s" 6"d" knight (j payne. discourse on the worship of priapus, and its connection with the mystic theology of the ancients; with an essa

ALEISTER CROWLEY EQUINOX EQ I 1 2

ch, 3 garibaldis and 3 gaufrettes. wrote two letters. 2.50. going out walk with mantra. 8.3. this walk was in a way rather a success. i got the good mantra effects,"e.g. the brain taking it up of its own accord; also the distaste for everything but adonai became stronger and stronger. but when i returned from a visit to b--e on an errand of comradeship 1 1/2 hours' talk to cut out of this mantra-yoga i found all sorts of people at the d me, where i drank a citron press they detained me in talk, and at 6.30 maryt turned up and i had to chew a sandwich and drink coffee while she dined. i feel a little headache; it will pass. she is up here now with me, but i shall try to meditate. charming as she is, i don't want to make love to her. 8.40. mixed mantra and caresses rather a success.(at he

cks; i want to pinch little harpocrates till he fairly yells and i will too! somehow! 6.15. i have now got into a sort of smug content, grinning all over like some sleepy chinese god. no reason for it, lord knows! i can't make up my mind whether to starve or sandwich or gorge the beast st. john. he's not the least bit hungry, though he's had nothing to call a meal since thursday lunch. the hatha-yoga feeding game is certainly marvellous. i should like to work marching and breathing with this mantra as i did of old with aum tat sat aum. perhaps two steps to a mantra, and 4-8-16 steps to a breath-cycle? this would mean 28 seconds for a breath-cycle; quite enough for a marching man. we might try 4-8-8 to start; or even 8-8-8 (for the chariot, wherein the geburah of me rises to binah strengt

t, my mother! as already written, years ago. 4. at the altar. the accusation and defence as antiphonies. 5. the journey. bar and pass, and the 4 visions even as a mighty music. 6. the hanged man the descent of adonai. 7. the installation signs, etc. sealing as for opening; but insert sacrament. 1.15. during a lunch of 12 oysters, c pes bordelaise, tarte aux c rises, caf noir, dispatched without yoga or ceremonial, i wrote the ritual in verse, in the egyptian language. i don't think very well. time must show: also experience. i'd recite tennyson if i thought it would give samadhi! now more mantra, though by the lord i'm getting sick of it. 1.40. it occurs to me, now that i am seeing my way in the operation a little more clearly, that one might consider the first day as osiris slain the s

t not written that except adonai build the house, they labour in vain that build it? 6.15. chez lavenue. not feeling like revision, will read through this record. my dinner is to be bisque d'ecrevisses, tournedos rossini, a coupe jack, half a bottle of meursault, and coffee. all should now acquit adepts of the charge of not knowing how to do themselves well. 7.20. dinner over, i return the mantra-yoga. one may note that i expected the wine to have an excessive effect on me; on the contrary, it has much less effect than usual. this is rather important. i have purposely abstained from anything that might be called a drug, until now, for fear of confusing the effects. with my knowledge of hashish-effects, i could very 44 likely have broken up the apophis-kingdom of yesterday in a moment, and

is no danger. 7.40. at home again and robed. am both tired and oppressed, even in my peace; for the day has been, and the evening is, close and hot, with a little fog, and, one may suspect, the air is overcharged with electricity. i will rest quietly with my mantra as hanged man, and perhaps sleep for a little. 8.10. no sleep no rest for the wicked!'tis curious how totally independent is mantra-yoga of reverie. i can say my mantra vigorously while my thought wanders all over the world; yet i cannot write the simplest sentence without stopping it, unless with a very great effort, and then it is not satisfactory to either party! meditation of the "rational' sort on this leads me to suggest that active "radiant" thought may be incompatible with the mantra, itself being active. one can 45

7.55. settling down to copy. 10.12. have completed my two prescribed pages of illumination. will go and break my fast and do my business. 10.30. after writing letters went out and had coffee and two brioches. 11.50. at louvre looking up some odd points in the lore of khemi [egypt. ed. for my ritual. 12.20. i cannot understand it; but i feel faint for lack of food; i must get back to strict hatha-yoga feeding. 1.00. half-dozen oysters and an entrec te aux pommes. 2.05. back to work. i am in a very low physical condition; quite equilibrated, but exhausted. i can hardly walk upright! lord adonai, how far i wander from the gardens of thy beauty, where play the fountains of the elixir! 2.55. wrote two pages; the previous were not really dry; so i must wait a little before illuminating. i will

ALEISTER CROWLEY EQUINOX EQ I 2 2

yet both would know when they got to dover, both would know when they were on the channel, and both would in some way, different in detail through it might be, recognise paris as paris when they arrived at their destination. 324 this particular method of rising on the planes is an exceptionally interesting one to study, not only because it is most intimately connected with the eastern methods of yoga,42 but because we have many practical results to hand, many actual facts from which we can generalise and construct a theory. two of such examples we will give here, the first a poem by mr. aleister crowley called "the ladder" in which the projection is vertical, that is to say, directed along the central column of the tree of life; and in the second, which is called "the ascent unto da th" b

inge as if some echo of red, gold, and blue chimed on the night and let its shadow through. yet i who am thus prisoned and exiled am the right heir of glory, the crowned child. i match my might against my fate's. i gird myself to reach the ultimate shores, i arm myself the war to win- lift up your heads, o mighty gates! be ye lift up, ye everlasting doors! 42 the whole theory and practice of raja yoga is the awakening of a power named the kundalini, which is coiled up in what is called the sacral plexus, and then forcing this awakened power up a canal called the sushumna, which runs through the centre of the spinal column "when the kundalini is aroused, and enters the canal of the sushumna, all the perceptions are in the mental space or chittakasa. when it has reached that end of the canal

ALEISTER CROWLEY EQUINOX EQ I 2

these forms and names are almost infinitely varied. the grosser visual and auditory phenomena of hashish belong to the group. it is not just to suppose that a vision of a divine being of ineffable splendour is necessarily of higher type than this shadowy form-world. mistake on this point has led many a student astray. highest among these things are the three visual and seven auditory phenomena of yoga (we omit consideration of the other senses; the subject requires a volume) these are referred to the sun, the moon, and fire; and their appearance marks the attainment of dhyana. they are dazzling, and accompanied with such intense though passionless bliss that they partake of the nature of vedana and may under certain conditions even rise to touch san n a. of the auditory are sounds heard li

ford("clothed with the sun" part iii, idra rabba qadisha and so on. the virgin mary is a favourite with many; it is all one phenomenon. observe, though, that many such apparitions are not of the dhyana type at all; they are mostly mere hallucinations of the "astral plane" in section xiii. we have indicated the diagnostics. 69 methods of obtaining these states are to be found in any book on bhakta yoga- swami vivekananda's is the best i know of- and in loyola's "exercitios espirituales" whose discipline and method is, in my opinion, unsurpassed. these phenomena are nearly always tainted with sexuality, and are excessively dangerous from this cause "dirt is matter in the wrong place" and to mix, consciously or unconsciously, either morality or immorality with religion is dirty; and dirt make

ld to progress. essentials of method i. theology is immaterial; for both buddha and st. ignatius were christs. ii. morality is immaterial; for both socrates and mohammed were christs. iii. super-consciousness is a natural phenomenon; its conditions are therefore to be sought rather in the acts than the words of those who attain it. the essential acts are retirement and concentration- as taught by yoga and ceremonial magic. 196 mistakes of mystics i. since truth is supra-rational, it is incommunicable in the language of reason. ii. hence all mystics have written nonsense, and what sense they have written is so far untrue. iii. yet as a still lake yields a truer reflection of the sun than a torrent, he whose mind is best balanced will, if he become a mystic, become the best mystic. the metho

it should be pure, balanced, calm, complete, fitted in every way to dominate the mind, as it will. even as in the choice of a king to be crowned. 198 iii. so will the decrees of this king be just and wise as he was just and wise before he was made king. the life and work of the mystic will reflect (though dimly) the supreme guiding force of the mystic, the highest trance to which he has attained. yoga and magic i. yoga is the art of uniting the mind to a single idea. it has four methods. gnana-yoga. union by knowledge. raja-yoga. union by will. bhakta-yoga. union by love. hatha-yoga. union by courage. add mantra-yoga. union through speech. karma-yoga. union through work. these are united by the supreme method of silence. ii. ceremonial magic is the art of uniting the mind to a single idea

ALEISTER CROWLEY EQUINOX EQ I 3 2

able three years after they had been attracted. whether these demons are to be considered as material or mental beings depends upon the philosophic outlook of the reader. nevertheless, let it be understood that abramelin is not a work to be taken lightly. the obsession of these demons was probably one of the chief causes of d.d.c.f.'s troubles. frater p, in spite of his equilibrating practices of yoga which followed immediately upon this operation, suffered terribly on their account. frater ae.a. fled secretly from his house in terror; his gardener, a teetotaller for twenty years, went raving drunk, as did nearly every one who lived on the estate_ we could continue examples for pages. his clairvoyants became drunkards and prostitutes, while later a butcher upon one of whose bills the names

ALEISTER CROWLEY EQUINOX EQ I 3 3

street, 19 king's parade& 31 trinity street, cambridge. sole agent for loewe& co.'s celebrated straight grain briar pipes. yenidyeh cigarettes, no. 1 a "a connoisseur's cigarette" these are manufactured from the finest selected growths of 1908 crop, and are of exceptional quality. they can be inhaled without causing any irritation of the throat. sole manufacturer: a. colin lunn, cambridge. hatha yoga "the sacred and secret hindu science of""physical development" a gentleman who has studied many years in india under famous yogis is now ready to take pupils. he offers careful and serious instruction_ both theoretical and practical_ but makes no claim to confer siddhim (magical powers. his sole claim is to teach to others what he has himself learned. his western education has enabled him to

science of""physical development" a gentleman who has studied many years in india under famous yogis is now ready to take pupils. he offers careful and serious instruction_ both theoretical and practical_ but makes no claim to confer siddhim (magical powers. his sole claim is to teach to others what he has himself learned. his western education has enabled him to restore the true science of hatha yoga by discarding the superstitious accretions. this enables him to communicate in a short time what indians must study and practice for years to acquire. he will accept only a few chosen pupils, as his time is already much occupied in other ways, and he does not intend to bring discredit upon his system by attempting to train persons naturally incapable of success. the first complete course cons

ALEISTER CROWLEY EQUINOX EQ I 3

quivalent to ritual cxx. this path connects to the circle representing hod. extending at an angle from the circle of malkut to the right is the path of qof, with these words "methods of divination. this path connects to the circle representing netzach. the ringed circle representing yesod has "ritual cxx" arched between its rings at the bottom and the following words written inside "posture hatha yoga control of breathing. zelator liber ccxx the forging of the magic sword" extending upward from the circle of yesod is the path of samekh, interrupted by the crossing path of peh. these words are on it "rising on the planes. this path is also interrupted by the center of a crescent before continuing on to the circle representing tipheret. extending at an angle from the circle of yesod to the l

ing at an angle from the circle of yesod to the right is the path of tzaddi (as crowley considered at this time, with these words "meditation practice on expansion of consciousness. this path connects to the circle representing netzach. the ringed circle representing hod has "no ritual" arched between its rings at the bottom and the following words written inside "the qabalah liber dcclxxvii gana yoga control of speech practicus. liber xxvii the casting of the magic cup" extending horizontally to the right from the circle of hod is the path of peh, with these words "ritual& meditation practice to destroy thoughts. this path connects to the circle representing netzach. extending at an angle from the circle of hod to the right is the path of ayin, with these words "talismans evocations. this

rcle representing tipheret. extending vertically upward from the circle of hod is part of the path of mem, with these words "leads to grade of (underline bifurcates path lengthwise) adeptus major. the path breaks at top without closure. the ringed circle representing netzach has "no ritual" arched between its rings at the bottom and the following words written inside "devotion to the order bhakti yoga control of action philosophus. liber dcccxiii the cutting of the magic wand" extending at an angle from the circle of netzach to the left is the path of nun, with these words "mahasatipatthana etc" this path is interrupted by the right horn of a crescent moon and then continues on to the circle representing tipheret. extending vertically upward from the circle of netzach is part of the path o

od to that of the circle of netzach. above it are the words "porta collegii ad s.s" a crescent moon depends from the circle representing tipheret, body centered on the intersection of the "prota col" and the path of samekh, horns touching the outer limit of the circle of tipheret at the terminus of the horizontal diameter of that circle. within the crescent are the words "control of thought. raja yoga harmonizing of the knowledge& powers already acquired. liber mysteriorum the light- dominvs liminis lamp -ing of the magic" the ringed circle representing tipheret has "ritual viii" arched between the rings at the bottom. inside is circumscribed an upright pentagram with the following in the averse pentagon formed by its lines "adeptvs minor. between the points, inside the circle are these wo

e complete results, if attained, would confer a much higher grade) further, he forges the magic sword. no ritual admits to the grade of practicus, which is conferred by authority when the task of the zelator is accomplished. 4 "the practicus" his duties are laid down in paper d, class d. instruction and examination in the qabalah and liber dcclxxvii. instruction in philosophical meditation (ghana-yoga).2 examination in some one mode of divination "e.g, geomancy, astrology, the tarot. theoretical. he is given a meditation-practice on expansion of consciousness. he is given a meditation-practice in the destruction of thoughts. instruction and examination in control of speech. practical. further, he casts the magic cup. no ritual admits to the grade of philosophus, which is 6 conferred by aut

practicus is accomplished. 5 "the philosophus" his duties are laid down in paper e, class d. he practises devotion to the order. 1 weh note- this line seems a printer's error, the quotation was made on page 4. 2 all these instructions will be issued openly in the equinox in due course, where this has not already been done. instruction and examination in methods of meditation by devotion (bhakti- yoga. instruction and examination in construction and consecration of talismans, and in evocation. theoretical and practical. examination in rising on the planes (liber o, caps. v, vi. practical. he is given a meditation-practice on the senses, and the sheaths of the self, and the practice called mahasatipatthana (see the sword of song "science and buddhism" instruction and examination in control

ALEISTER CROWLEY EQUINOX EQ I 4 2

ages would be passed through, and what these stages meant relative to the final result, irrespective of the creed, caste, or sect of the practicer. further, he had proved beyond doubt or quibble, that the terrific strain caused by the eastern breathing exercises was no whit greater or less than that resulting from the acts of worship in an operation of ceremonial magic, that dh ran and the mantra yoga were in effect none other than a paraphrase of the sacred magic and the acts of invocation; and ultimately that the while system of eastern yoga was but a synonym of western mysticism. starting from the root, he had by now crept sufficiently far through the darkness of the black earth to predict a great tree above, and to prophecy concerning a kingdom of light and loveliness; and, as a worm w

he one trunk above. some were rotten with age, some dying, some again but feeders of useless shoots, but more sympathetically, more scientifically, they were all of one kind, the roots of one actual 188 living tree,dissimilar in shape but similar in substance, and all working for one definite end. thus did frater p. by two years close and unabandoned experiment show, to his own satisfaction, that yoga was nut the art of uniting the mind to a single idea; and that gnana-yoga, raja-yoga, bhakta-yoga and hatha-yoga283 were but one class of methods leading to the same result as attained to by the holy qabalah, the sacred magic, the acts of worship and the ordeals of western ceremonial magic; which again are but subsections of that one art, the art of uniting the mind to a single idea. and, tha

ve le bon. there all knowledge ceases, and we like b hva, when he was questioned by v shkali, can only expound the nature of this silence, as he expounded the nature of brahman, by remaining silent, as the story relates: and he said "teach me, most reverend sir, the nature of brahman" the other however remained silent. but when the question was put for a second or 283 to which may be added mantra yoga and karma yoga, which correspond with the invocation and the acts of service and represent union through speech and union through work. third time he answered "i teach you indeed, but you do not understand; this atman is silent" p. had not yet attained to this silence; indeed it was the goal he had set out to accomplish, and though from the ridge 189 of the great mountain upon which he was st

ober 1901, which shows that though he was still distant he was by degrees nearing a state in which he would find no more worlds to conquer. however, up to this point, there are several results to record, which are of extreme importance to the beginner, in so much that some of them are arrived at by methods diametrically opposed to those held by the dogmatic yogins. at the very commencement of his yoga exercises frater p. discovered, that in so lecherous a race as the hindus it is absolutely necessary before a chela can be accepted by a guru to castrate him spiritually and mentally.288 this being so, we 190 therefore find almost every master of note, from sankaracharya down to agamya paramahamsa, insisting on the maintenance to the letter of the rules of yama and niyama, that is absolute ch

s tantalizing "frou-frou" this "lingerie de cocotte" beautifully designed to cover the narded limbs of foolish virgins, sits the buddha in silent meditation; so that p. soon discovered that by stripping his body of all these tawdry trappings, this feminine under-wear, and by utterly discarding the copy-book precepts of baptistical buddhists, the four noble truths were none other than the complete yoga, and that in the three characteristics293 the summit of philosophy (the ruach) had been reached. the terrific strain of asana and pr n y ma, the two chief exercises of hathavidya, p, by months of trial proved to be 193 not only methods of great use as a sedative before commencing a magical operation, but methods of inordinate importance to such aspirants, who, having discarded the shibboleths

nce to such aspirants, who, having discarded the shibboleths of sect, have adopted the fatuities of reason. for it is more difficult for one who has no natural magical aptitude, and one who perhaps has only just broken away from faith and corrupted ritual, to carry out an operation of western magic, than it is for him to sit down and perform a rational exercise, such as the pr n y ma exercises of yoga, which carry with them their own result, in spite of the mental attitude of the chela towards them, so long as the instructions of the guru are properly carried out.294 as already pointed out, the mere fact of sitting for a time in a certain position, of inhaling, exhaling and of holding the breath, brings with it, even in the case of the most obdurate sceptic, a natural concentration, an ine

ALEISTER CROWLEY EQUINOX EQ I 4

e outfall of the r.p.a. a.c. the literary guide. march-september, 1910. we regret that the r.p.a. disliked our reviews of their sewerage. the said reviews were, however, written by one of the most prominent members of their own body. rather like epaminondas and the cretans! anyhow, the "guide" has wittily retorted on us that our reviews are "valueless" what a sparkler! what a crusher! a.c. bhakti-yoga (udvodhan series) by swami vivekananda. 12 gopal chandra neogi's lane, baghbazar, calcutta. 8 annas. if swami vivek nanda was not a great yogi he was at least a very great expounder of yoga doctrines. it is impossible here to convey to the reader a just estimate of the extreme value of this book. but we can say that this is the best work on the bhakti-yoga yet written. union through devotion

dhan series) by swami vivekananda. 12 gopal chandra neogi's lane, baghbazar, calcutta. 8 annas. if swami vivek nanda was not a great yogi he was at least a very great expounder of yoga doctrines. it is impossible here to convey to the reader a just estimate of the extreme value of this book. but we can say that this is the best work on the bhakti-yoga yet written. union through devotion is bhakti-yoga, and union with isvara or the higher self is the highest form this union can take "man will be seen no more as man, but only as god; the animal will be seen no more as an animal, but as god; even the tiger will no more be seen a tiger, but as a manifestation of god "love knows no bargaining. love knows no reward. love knows no fear. love knows no rival" for "there are no men in this world but

l be seen no more as man, but only as god; the animal will be seen no more as an animal, but as god; even the tiger will no more be seen a tiger, but as a manifestation of god "love knows no bargaining. love knows no reward. love knows no fear. love knows no rival" for "there are no men in this world but that one man, and that is he, the beloved" in this excellent series can also be obtained raja yoga, one rupee; karma yoga, twelve annas; and jnana yoga, one rupee, which is worth knowing considering that the english edition of this last-mentioned work is priced at eleven shillings. j. f. c. f [yet we find vivek nanda, at the end of his life, complaining, in a private letter to a friend, that his reputation for holiness prevented him from going "on the bust" poor silly devil- ed] 24 my lady

my guru not leave me in my state of humiliation, and, as i may say, despair: but spake words of comfort saying "is it not written that if thine eye be single thy whole body shall be full of light" adding "in thee is no power of mental concentration and control of thought: and without this thou mayst achieve nothing" under his direction, therefore, i began to apply myself unto the practice of raja-yoga, at the same time avoiding all, even the smallest, consideration of things occult, as also he bade me. thus, at the beginning, i did meditate twice daily, three mediations morning and evening, upon such simple objects as- a white triangle; a red cross; isis; the simple tatwas; a wand; and the like. i remained after some three weeks for 59 1/2 minutes at one time, wherein my thought wandered 2

ress in order to five some account of the eastern theories of the universe and the mind. their study will clarify our view of frater p's progress. the reader is advised to study chapter vii of captain j. f. c. fuller's "star in the west" in connection with this exposition. 47 4 lost under dramatic circumstances at frater p. a.'s house in 1909. the agnostic position direct experience is the key to yoga; direct experience of that soul (atman) or essence (purusha) which acting upon energy (pr na, and substance (ak sa) differentiates a plant from a stone, an animal from a plant, a man from an animal, a man from a man, and man from god, yet which ultimately is the underlying equilibrium of all things; for as the bhaga-vad-g ta says "equilibrium is called yoga" chemically the various groups in t

ion of thinking, a weakening of the vibrations of illusion until they cease to exist in equilibrium.7 52 7 "the forces of the universe are only known to us, in reality, but disturbances of equilibrium. the state of equilibrium constitutes the limit beyond which we can no longer follow them (gustave le bon "the evolution of matter" p. 94. the vedanta before we enter upon the theory and practice of yoga, it is essential that the reader should possess some slight knowledge of the ved nta philosophy; and though the following in no way pretends to be an exhaustive account of the same, yet it is hoped that it will prove a sufficient guide to lead the seeker from the western realms of magic and action to the eastern lands of yoga and renunciation. to begin with, the root-thought of all philosophy

ALEISTER CROWLEY EQUINOX EQ I 6

ter, and the student is less liable to illusion and self-deception in this than in almost any other that we make known [the meditation-practice in liber e consisted in the restraint of the mind to a single predetermined imagined object exterior to the student, simple or complex, at rest or in motion: those of liber hhh in causing the mind to pass through a predetermined series of states: the raja-yoga of the hindus is mainly an extension of the methods of liber e to interior objects: the mahasatipatthana of the buddhists is primarily an observation and analysis of bodily movements. while the present practice differs radically from all of these, it is of the greatest advantage to be acquainted practically with each of them, with regard firstly to their incidental difficulties, and secondly

fficult of access, is the greatest of persian mystic treatises, though it is rather elementary. but we can recommend no better volume for those who know but a little. dr bricteux has no experience of mysticism, and so makes mistakes. this was to be expected, but i am surprised at the scholar's error of asserting that the hindu system lacks the method of love. as ninety-five hindus practise bhakti-yoga for five that practise any other kind, we advise dr bricteux to be more careful. but this is a small blemish on a very fine essay. abhavananda. rubaiyat d'omar khayyami. mis en rimes fransaises par jules de barthold. bruxelles, 10 rue de la tribune (librairie ch. carrington. 5 "francs" since the "loathsome and abominable" disclosures with regard to edward fitzgerald and "posh" i suppose every

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

on and control. this will produce results in the definitely physical organs through which man functions on the physical plane. in illustration: man can then transfer consciously the creative fire and energy from the organs of generation to the throat, or, through the conscious control of the heart, produce suspended animation of the physical body. this is not achieved through what is called hatha yoga practices, or concentrating the attention upon the physical organs, but through the development of the control by the inner god, who works through the head centre and thus dominates all else. the applicant, therefore, will bend all his energies towards the development of the spiritual life, which development will be the outcome of right thinking, meditation, and service. through deep study of

e planetary scheme the reflection of the systemic order is also seen. at the head of our world evolution stands the first kumara, aided by six other kumaras, three exoteric and three esoteric. who are the focal points for the distribution of the force of the systemic kumaras. kundalini. the power of life: one of the forces of nature. it is a power known only to those who practise concentration in yoga, and is centred within the spine. lemuria. a modern term first used by some naturalists and now adopted by theosophists to indicate a continent that, according to the secret doctrine of the east, preceded atlantis. it was the home of the third root race. logos. the deity manifested through every nation and people. the outward expression, or the effect of the cause which is ever concealed. thu

na, or the life principle. 4. the etheric body, or the highest division of the twofold physical body. raja lord. the word "raja" simply means king or prince; the word has been applied to those great angels or entities who ensoul the seven planes. these are great devas who are the sumtotal and the controlling intelligence of a plane- 130- initiation, human and solar copyright 1998 lucis trust raja yoga. the true system of developing psychic and spiritual powers and union with one's higher self or the ego. it involves the exercise, regulation, and concentration of thought. ray. one of the seven streams of force of the logos; the seven great lights. each of them is the embodiment of a great cosmic entity. the seven rays can be divided into the three rays of aspect and the four rays of attribu

imination between the real and the unreal, between substance and phenomenon, between the self and the not-self, between spirit and matter. wesak. a festival which takes place in the himalayas at the full moon of may. it is said that at this festival, at which all the members of the hierarchy are present, the buddha, for a brief period, renews his touch and association with the work of our planet. yoga. 1. one of the six schools of india, said to be founded by patanjali, but really of much earlier origin. 2. the practice of meditation as a means of leading to spiritual liberation. note: this glossary does not undertake fully to explain all the above terms. it is simply an attempt to render into english certain words used in this book, so that the reader may understand their connotation. the

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

of the plan, and the magician is in danger, under the law of karma, and through the materialising of his own substance by affinity with the third aspect. black magic of this nature creeps into all religions along this very line of the destruction of the form through outer agency, and not through the liberation of the life through inner development and preparedness. it produces the evils of hatha yoga in india and similar methods as practised in certain religious and occult orders in the occident also. both work with matter on some plane in the three worlds, and do evil that good may come; both control the devas, and attempt to produce specific ends by manipulation of the matter of the form. the hierarchy works with the soul within the form and produces results that are intelligent, self-i

a treatise on cosmic fire copyright 1998 lucis trust understood, these devas (of the type we are considering) are only found in the dense physical body of the logos, being the substance of the lower three subplanes of the cosmic physical. the old commentary says as follows "the spheres of fire seek location upon the lower three. they originate by medium of the fifth, yet merge upon the planes of yoga. when the fiery essences permeate all, then there is no more the fifth nor sixth, nor seventh, but only the three shining by medium of the fourth" therefore, for the purposes of our present study, the devas are only to be found in the three worlds. beyond those three planes we have the three aspects of the major three manifesting through the fourth; we have consequently the spheres of the pla

own type) flows in from the buddhic plane at this time, and the- 396- a treatise on cosmic fire copyright 1998 lucis trust apex of the triangle is there. these three orders are (in this solar system) the most potent, especially in this fourth round. they influence particularly the fourth kingdom of nature, and are the basis of that search for balance, of that aspiration towards harmony, union and yoga which distinguishes man in all grades; it shows in its lower manifestation as the sex instinct as we know it, and in its higher as longing for union with god. these devas of the sixth order come under the special influence of the lord of the sixth ray of abstract idealism, and it is their connection with him which facilitates the working through of the archetypal idea on to the physical plane

tex of force currents issuing from the centres and cannot escape. these units of force, therefore, pile up according to the energy direction around and within the etheric sheath till it is hidden and concealed, yet interpenetrating. an inexorable law, the law of matter itself, brings this about, and only those can escape the effect of the vitality of their own centres who are definitely "lords of yoga" and can through the conscious will of their own being escape the compelling force of the law of attraction working on the lowest cosmic physical subplane. an interesting analogy (accurate on general lines though in detail not so apparent) exists between the building of the antaskarana on mental levels between the mental unit and the manasic permanent atom (whereby the path of liberation is t

is consummated. the fact of the abnormality of the process of initiation must here be emphasised. initiation is in the nature of a great experiment which our planetary logos is making during this round. in earlier and perhaps in later rounds the whole process will follow natural law. in this round and on this chain, our planetary logos on his high level is what is esoterically called "sitting for yoga" and is definitely undergoing certain processes of training in order to stimulate his centres. this fact is being taken advantage of by the hierarchy on earth to produce certain results in the races under their guidance. the whole process is optional, and a man may if he- 489- a treatise on cosmic fire copyright 1998 lucis trust so choose follow the normal process, and take aeons of time to e

ion of the etheric body, and its relation to the physical. the attention of students must be called to certain fundamental facts anent the centres and thus supplement, correlate, and summarise that already given in this treatise. that a certain amount of repetition will be necessary is of value, and the information here given and the correspondences indicated, should provide all followers of raja yoga with a basis for sane consideration, wise meditation and a fuller comprehension of the truths involved. owing to the rapid development of the race, and the future quick unfoldment of etheric vision, the gain will be very real if occult students have at least a theoretical concept of the nature of that which will be seen relatively so soon. the centres, as we know, are seven in number and are

ALICE A BAILEY05 THE LIGHT OF THE SOUL

smic fire copyright 1998 lucis trust 7. law of the the law of a maland female fiery energy l ower four. e theric form, placed back 5 th ray. vi talizing u nion. to back f actor. 301 the seven hierarchies hierarchy nos. symbol force aspect t ype 1. the divine..1 or 6..c. losed twelve..one of the 6 th l ivea.copyright 1998 lucis trust the light of the soul its science and effect a paraphrase of the yoga sutras of patanjali with commentary by alice a. bailey copyright 1927 by lucis trust copyright renewed 1955 by lucis trust "before the soul can see, the harmony within must be attained, and fleshly eyes be rendered blind to all illusion. before the soul can hear, the image (man) has to become as deaf to roarings as to whispers, to cries of bellowing elephants as to the silvery buzzing of the

very buzzing of the golden fire-fly. before the soul can comprehend and may remember, she must unto the silent speaker be united, just as the form to which the clay is modelled is first united with the potter's mind. for then the soul will hear, and will remember. and then to the inner ear will speak the voice of the silence. from the voice of the silence. introductory remarks the science of raja yoga, or the "kingly science of the soul" as laid down by its main exponent, patanjali, will eventually find its greatest demonstration in the west. this is owing to the fact that under cyclic law the fifth root race (in its fifth subrace) must inevitably touch its highest point. that point, in the economy of the races, is seen exemplified in the right use of the mind and its utilisation by the so

ly touch its highest point. that point, in the economy of the races, is seen exemplified in the right use of the mind and its utilisation by the soul for the achievement of group objectives and the development of group consciousness upon the physical plane- 1- copyright 1998 lucis trust hitherto the mind has either been prostituted to material ends or has been deified. through the science of raja yoga, the mind will be known as the instrument of the soul and the means whereby the brain of the aspirant becomes illuminated and knowledge gained of those matters which concern the realm of the soul. under the law of evolution likewise, the mind, being the fifth principle, the fifth root race must be intimately concerned with it, and its corresponding fifth subrace more intimately than any other

r. students would do well to bear in mind the following correspondences: 1. the fifth root race. aryan. 2. the fifth subrace. anglo-saxon. 3. the fifth principle. manas, or mind. 4. the fifth plane .t he mental. 5. the fifth ray. concrete knowledge. all the various yogas have had their place in the unfoldment of the human being. in the first purely physical race, which is called the lemurian, the yoga at that time imposed upon infant humanity was hatha yoga, the yoga of the physical body, that yoga which brings into conscious use and manipulation the various organs, muscles and parts of the physical frame. the problem before the adepts of that time was to teach human beings, who were then little more than animals, the purpose, significance and use of their various organs, so that they coul

anipulation the various organs, muscles and parts of the physical frame. the problem before the adepts of that time was to teach human beings, who were then little more than animals, the purpose, significance and use of their various organs, so that they could consciously control them, and the meaning of the symbol of the human figure. therefore, in those early days, through the practice of hatha yoga, the human being reached the portal of initiation. at that time the attainment of the third initiation, resulting in the transfiguration of the personality, was the highest initiation that man was capable of achieving. in atlantean days, the progress of the sons of men was procured through the imposition of two yogas. first, the yoga which is called by the name of laya yoga, the yoga of the c

onality, was the highest initiation that man was capable of achieving. in atlantean days, the progress of the sons of men was procured through the imposition of two yogas. first, the yoga which is called by the name of laya yoga, the yoga of the centres which produced a stabilizing of the etheric body and of the centres in man and the development of the astral and psychic nature. later on, bhakti yoga, growing out of the development of the emotional or astral body, was incorporated with laya yoga and the foundation of that mysticism and devotion, which has been the underlying incentive during our particular aryan root race, was laid. the fourth initiation was at that time the objective. the subject of these great initiations has been discussed more at length in my previous volume "initiati

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

ary than we realize at present."3(3) dr. hocking of harvard also brings us the same idea when he says "there seems reason to hope for a better physical future of the race by the aid of a sound mental hygiene. after the era of the charlatans has gone by, and to some extent by their aid, there appears a possibility of steadily enlarging self-mastery, as the spiritual sense of such discipline as the yoga joins with the sober elements of western psychology and a sane system of ethics. no one of these is worth much without the others."4(4) those who have studied in both schools tell us that the mystical imagery of the east (and also of our western mystical exponents) is only a veil behind which those gifted with intuitive perception have always been able to penetrate. the science of the west, w

decode them out of their space-time wrappings."7(42) man is a point of divine light, hidden within a number of enveloping sheaths, as a light is hidden within a lantern. this lantern may be either closed and dark, or open and radiant. it may be either a light shining before men's eyes, or a hidden thing and, therefore, of no use to others. we are assured in that basic text book on meditation, the yoga sutras of patanjali, of which an english paraphrase and commentary is furnished in my book the light of the soul, that through right discipline and meditation "that which obscures the light is gradually removed" and that "when the spiritual intelligence..reflects itself in the mind-stuff then comes awareness of the self."8(43) at one point in the history of every human being there comes a mom

strument of the self and acts as a unifying agent."12(47) all things will stand revealed to the man who truly meditates. he will comprehend the hidden things of nature, and the secrets of the life of the spirit. he will also know how he knows. thus, meditation brings about union, or at-one-ment. the occidental mystic may speak of the at-one-ment, whilst his brother in the orient may speak of raja yoga, or of union and of liberation, but they mean the same thing. they mean that the mind and the soul (the christ within us or the higher self) function as a unit, as a co-ordinated whole, thus expressing perfectly the will of the indwelling god. ren gu non, in his book man and his becoming, makes the following interesting comments on the word "union" which have a place here "the realization of

ration, but they mean the same thing. they mean that the mind and the soul (the christ within us or the higher self) function as a unit, as a co-ordinated whole, thus expressing perfectly the will of the indwelling god. ren gu non, in his book man and his becoming, makes the following interesting comments on the word "union" which have a place here "the realization of this identity is effected by yoga, that is, the intimate and essential union of being with the divine principle, or, if preferred, with the universal. the proper meaning of this word yoga is in fact 'union' and nothing else..it should be noted that this realization ought not strictly to be regarded as an 'achievement' or as 'the production of a non-pre-existent result- 35- from intellect to intuition copyright 1998 lucis trus

with and affected by desire of some sort. in this state of consciousness desire is transcended, just as later in the stage of contemplation, thought is transcended. when the mind is stunned into inaction by inhibition or persistent repetitions, it cannot be transcended in contemplation, nor used in meditation. to practice making the mind blank, is not only foolish, but actually dangerous. in the yoga sutras of patanjali we find these words "the gradual conquest of the mind's tendency to flit from one object to another and the power of one-pointedness make the development of contemplation."9(63) meditation is the result of experience. it is the instantaneous attainment of an attitude of mind as a consequence of long practice. in the bhagavad gita we find it is stated that in all action the

tification and its subsequent effects an illuminated perception and an intuitive apprehension of truth. it is, we are told in the eastern scriptures, the mind that reflects the light and knowledge of the omniscient soul, and the brain that, in its turn, is illuminated. this is only possible when the interplay between the three factors of soul, mind and brain is complete. patanjali tells us in his yoga sutras- 66- from intellect to intuition copyright 1998 lucis trust "the lord of the mind, the perceiver. is ever aware of the constantly active mind stuff "because it can be seen or cognized it is apparent that the mind is not the source of illumination "when the spiritual intelligence which stands alone and freed from objects, reflects itself in the mind stuff, then comes awareness of the se

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

assumptions, which for the sake of clarity, i want briefly to state. firstly, that the student is sincere in his aspiration, and is determined to go forward no matter what may be the reaction of and upon the lower self. only those who can clearly differentiate between the two aspects of their nature, the real self and the illusory self, can work intelligently. this has been well expressed in the yoga sutras of patanjali "experience (of the pairs of opposites) comes from the inability of the soul to distinguish between the personal self, and the purusa (or spirit. the objective forms exist for the use and experience of the spiritual man. by meditation upon this arises the intuitive perception of the spiritual man" book iii.35. the forty-eighth sutra in the same book gives a statement cover

h is a human being. the energy travels along the "thread" we call the sutratma and sets up a vibratory response between the brain and the soul. an interesting angle of information might here be given, as it is my intent in these instructions ever to link up the analogies between the different aspects of divinity, as they express themselves in man or in the macrocosm, the heavenly man. the ancient yoga of atlantean days (which has come down to us in the necessarily fragmentary teaching of the yoga of the centres) conveys to us the information that the reflection of the sutratma in the human organism is called the spinal cord, and expresses itself in three nerve channels. these three are called ida, pingala, and the central channel, the sushumna. when the negative and positive forces of the

theric body have swung even the lowest centre into line with the highest. thus the fires of the body (the sum total of the energy of the atoms) are swept into increased activity until such time as there is a rising up the spine of that fiery energy. this is brought about by the magnetic control of the soul, seated "on the throne between the eyebrows. here enters in the work of one of the means of yoga, abstraction or withdrawal. where the three lights are blended, where the centres are aroused and the atoms are also vibrating, it becomes possible for the man to centre all three in the head at will. then, by the act of the will and the knowledge of certain words of power he can enter into samadhi and be withdrawn from his body, carrying the light with him. in this way the greater light (the

his is covered sufficiently in the first two or three chapters of letters on occult meditation and these should be studied by aspirants. c. the downflow of force via the sutratma, magnetic cord, or thread from the soul to the brain via the mind body. the whole secret of spiritual vision, correct perception and right contact lies in the proper appreciation of the above statement, and therefore the yoga sutras of patanjali are- 108- a treatise on white magic copyright 1998 lucis trust ever the text-book of disciples, initiates and adepts, for therein are found those rules and methods which bring the mind under control, stabilize the astral body and so develop and strengthen the thread soul that it can and does become a veritable channel of communication between the man and his ego. the light

hite magic copyright 1998 lucis trust the result of a long evolutionary process and to which he has not the key. especially in the early stages and prior to the first initiation is this the case, for he has no knowledge of the history of the past, nor any prevision as to the future. he has simply to take his equipment and his opportunity and do the best he can, guided by the age-old rules of raja yoga, and the light of his own soul. as the heart centre is awakened and the throat centre swings into creative work, a definite relation is set up and there is an interplay of energy between the two. this activity in its turn brings about a response from that aspect of the thousand petalled lotus (a synthetic lotus) through which the energy always animating the heart and throat centres normally p

e chitta or mind-stuff became more vibrant and now we have the period of its intensest activity in the concrete sense. we are told in the esoteric teaching that all three aspects of divinity are themselves triple, and hence we can divide the energy of mind as far as humanity is concerned into three aspects also. we have therefore: 1. the lower concrete mind, called the chitta or mind-stuff in the yoga sutras of patanjali. 2. the abstract mind, or that aspect of the mind which is related to the world of ideas. 3. the intuition or pure reason which is for man the highest aspect of the mentality. these three find their overshadowing or enveloping field of expression in the third aspect of the logos, which we call the universal mind, the active intelligent deity. the lines of force from these

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

agic, 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 of the yoga sutras of patanjali, which is a bridging book, intended to show the aspirant the rules whereby the light within him may be developed and the power of the intuition be brought to bear on all problems and on the- 6- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust phenomena of life itself. this book was given the name the light on the soul. here i am fulf

ut to the seven kingdoms as well. in fact there is nothing in the whole solar system, at whatever stage of evolution it may stand, which does not belong and has not always belonged to one or other of the seven rays. the following table may explain the various characteristics of the seven rays: characteristics. methods of planet. colour. no. development (according to besant) i. will or power. raja yoga. uranus. flame. representing sun. ii. wisdom. balance. intuition. raja yoga .m ercury .y ellow. rose. iii. higher mind .e xactitude in thought .v enus. indigo- 104- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust higher mathematics. blue. philosophy. bronze. iv. conflict .i ntensity of struggle. saturn. green. birth of horus hatha yoga, the most danger

xactitude in thought .v enus. indigo- 104- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust higher mathematics. blue. philosophy. bronze. iv. conflict .i ntensity of struggle. saturn. green. birth of horus hatha yoga, the most dangerous method of psychic growth. v .l ower mind. exactitude in action. the moon. violet practical science. vi. devotion .b hakti yoga. mars. rose. necessity for an blue. object. vii. ceremonial order. ceremonial observances. jupiter. bright. control over clear. forces of nature. blue. it will be clear that each of the kingdoms elemental, mineral, vegetable, and animal as well as the human is divided into seven primary types or rays, and as individualisation (i.e. the transition from the animal to the human kingdom) can take

varies between brilliant conversations and gloomy silences, according to his mood. he is a delightful and difficult person to live with. in healing, the best fourth ray method is massage and magnetism, used with knowledge. the method of approaching the path will be by self-control, thus gaining equilibrium amongst the warring forces of the nature. the lower and extremely dangerous way is by hatha yoga. the fifth ray of lower mind special virtues: strictly accurate statements, justice (without mercy, perseverance, common-sense, uprightness, independence, keen intellect. vices of ray: harsh criticism, narrowness, arrogance, unforgiving temper, lack of sympathy and reverence, prejudice. virtues to be acquired: reverence, devotion, sympathy, love, wide-mindedness. this is the ray of science an

spiritualistic phenomena. the good type of the ray is absolutely determined to do the right thing and say the right word at the right moment; hence great social success- 133- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust in healing, the seventh ray man would rely on extreme exactness in carrying out orthodox treatment of disease. on him the practices of yoga would have no physical bad results. he will approach the path through observance of rules of practice and of ritual, and can easily evoke and control the elemental forces. from many of the above remarks it may have been inferred that the characteristics of any given ray find closer correspondence with one of the other rays than with the rest. this is a fact. the only one which stands alone an

ion and realisation, and can understand that they embody the purpose and goal of each of the five kingdoms in nature with which we are basically concerned, then the emerging reality of consciousness will be seen, and the prevailing synthesis will be grasped. a. life radiance magnetism- 148- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust we are told in the yoga sutras of patanjali that "by mastery of the binding life comes radiance" and in these words can be found the clue to the relation existing between the mineral and the human kingdoms. in other words, by the conscious control of the static mineral nature, as it expresses itself in man, comes his eventual radiatory activity. thus "the spark becomes the flame (patanjali: iii.40, the light of the

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

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

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

ious presentations of truth as they have been given out by the world teachers down the ages. it requires much spiritual insight, however, to enable the average disciple to see the correspondence or the trend of ideas which link, for instance: 1. the beatitudes (enunciated by the christ) and these seven laws. 2. the stages of the noble eightfold path and these soul potencies. 3. the eight means to yoga or union of the soul, and this septenate of influences. 4. the ten commandments of the semitic religion, and these seven spiritual laws. students would find it of interest to test their understanding of the esoteric relationships existing between these groups of teaching and see if they can, for themselves, trace the basic meanings. let us, by way of illustration, trace or indicate the relati

influences. 4. the ten commandments of the semitic religion, and these seven spiritual laws. students would find it of interest to test their understanding of the esoteric relationships existing between these groups of teaching and see if they can, for themselves, trace the basic meanings. let us, by way of illustration, trace or indicate the relation between the seven laws and the eight means to yoga, because this will give us an illustration of the difference existing between the means to yoga as understood by the average yogi or esotericist, and as they can be understood by the trained disciple or initiate. 1. the five commandments. second ray force. the law of magnetic impulse. the universal duty inclusion. attraction. 2. the rules. fourth ray force .t he law of sacrifice. for self tra

ness "pendent upon the periphery" of the divine "ring-pass-not" which he has himself established. it is at this point and in this situation that he must reflect upon and use this formula. the question might here be interjected: what should now be the procedure and right use? upon this it is not possible here to enlarge, beyond pointing out that all the meditation processes connected with the raja-yoga system are intended to bring the aspirant to a point of such intense inner focussing and alert mental detachment that he will be in a position to use these formulas with understanding, according to his ray type, and to use them with efficacy and power. his meditation has produced the needed alignment. there is therefore a direct way or line (speaking symbolically) between the thinking, medita

re available but which are as yet uncontacted and unrecognised and, therefore, of no immediate use. these are the wisdom, love and abstract idealism which are inherent in the nature of the soul but which are not yet, and never have been a part of the equipment available for use. eventually, all these powers will be recognised and used by the man. these potencies and realisations are called in the yoga sutras of patanjali by the interesting name of "the raincloud of knowable things" these "knowable things" will eventually drop into the conscious aspect of a man's nature and become an integral part of his intellectual equipment. finally, as evolution proceeds and the ages pass away, they will drop into the subconscious aspect of his nature, as his power to grasp the super-conscious grows in

ual development within himself. this stimulation by the mind- 288- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust (itself stimulated in meditation) as it turns downward on to the astral plane, evokes the renewed and the reawakened active reaction from the lower powers. it is as definitely a recovery and as definitely undesirable as are some of the hatha-yoga practices in india which enable the yogin to recover the conscious control of his bodily functions. this conscious control was a distinguishing mark of the early lemurian races but for ages the activity of the body-organs has lain, most desirably and safely, below the threshold of consciousness, and the body performs its functions automatically and unconsciously, except in the case of disease

chy but that of the astral reflection of the hierarchy; they respond therefore to an illusory, distorted, man-made presentation of a great spiritual fact. they could, if they so chose, respond to the reality. apart from the ordinary occult and esoteric schools found in the world today, there are groups of people as well as solitary individuals who are practicing various forms of meditation and of yoga. this is true both of eastern and western aspirants. some of these people are working with real knowledge, and, therefore, quite safely; others are profoundly ignorant not only of techniques and methods but also as to the results to be expected from their efforts. results there must inevitably be, and the major result is to turn the consciousness inward, to develop the spirit of introspection

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

hearing of the voice of the silence which is the voice of the soul but not of the subconscious; the registering of messages from the soul or from other disciples and world servers; expansions of consciousness which initiate you into the conscious life of god, as it manifests through any forms and the hearing of the note of all beings. a close study of the third part of the light of the soul (the yoga sutras of patanjali) will indicate the type of phenomena which should find its place in this diary. 5. any experiences of a psychic kind which do not come under any of the above headings. those mentioned above come under the heading of the higher psychism and concern the higher psychic faculties, spiritual perception, intuitive knowledge, mental telepathy (and not the telepathy which is based

ill have noted that these hints fall into two categories: 1. hints anent personal character in relation to reality and preparation for initiation. 2. hints anent the oneness of deity and man's relation to an ascertained and gained unity. to these were later added teachings concerning the creative process when god made the worlds, and much concerning energy and the development of the centres (laya-yoga, as it is technically called. these four lines of teaching are practically all that is given and all the training offered was of an exoteric nature. you can see for yourselves that it was preparatory in nature and that the training for initiation was so deeply hidden in the emphasis laid upon the relation of guru and disciple that it did not find expression in words and was not, therefore, re

es behind and negating his outer usefulness. he remains where he is, continuing with the outer and physical fulfilment of duty, but within a great change and a definite re-orientation takes place. his attitude to life and affairs is basically altered. his whole inner life tendency becomes that of a planned withdrawing. he is passing through that stage upon the way to which patanjali refers in the yoga sutras under the term "right abstraction" it differs somewhat from the process called "detachment" because that process or motivated activity is applied primarily to the astral-emotional nature, to the desire life, whatever those attachments or desires may happen to be. this is a mental activity; it is an attitude of mind which affects primarily the entire life-attitude of the personality. it

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

tween racial thoughtforms and group ideas. i could list many more differentiations, but the above will suffice to show the need for right perceptions, and to indicate the roots of the prevalence of the world illusion, brought about by wrong perception. the cause is an untrained, unillumined mind- 36- glamour: a world problem copyright 1998 lucis trust the cure is training in the technique of raja yoga. this results in the ability to hold the mind steady in the light, to perceive correctly, to achieve a right outlook, and to attain a right mental attitude. it was these right attitudes with which the buddha was dealing when he outlined the noble eightfold path. it involves the reaching of a right mental altitude. yes, i said altitude, my brothers, and not attitude. 2. through wrong interpret

the battlefield (for the man who is nearing accepted discipleship or who is upon the path of discipleship, in the academic sense) is primarily that of glamour. that is the major problem and its solution is imminent and urgent for all disciples and senior aspirants. it will be apparent, therefore, to you why the emphasis has been put, during the aryan age, upon the necessity for the study of raja yoga, and the cultivation of submission to its discipline. only through raja yoga can a man stand steady in the light, and only through illumination and the achievement of clear vision can the fogs and miasmas of glamour be finally dissipated. only as the disciple learns to hold his mind "steady in the light" and as the rays of pure light stream forth from the soul, can the glamour be discovered

e reality in all forms, hidden hitherto by the veil of illusion. this is one of the paradoxes of the path. insulation and isolation of the right kind lead to the right relationships and the correct contacts with the real. they produce eventual identification with reality, through insulation of oneself against the unreal. it is this idea which lies behind the teaching given in the last book in the yoga sutras of patanjali. these have often been misinterpreted and their meaning twisted into a plea for the wrong kind of isolation by those with separative tendencies and for selfish ends. it is the soul itself which dispels illusion, through the use of the faculty of the intuition. it is the illumined mind which dissipates glamour. i would like here to point out that many well-meaning aspirants

p. with this stage you are all familiar, and aspirants such as are found in this group of students need no instruction from me as to the treading of the path out of glamour into light. the rules are well known: the glamours to which you are susceptible are equally familiar; the glamours to which humanity is prone are well recognised by you. it remains but for you to follow the ancient way of raja yoga and bring in the mind as a dispelling agency and thus learn to stand in the "light" between the pairs of opposites, and through that "light" achieve freedom by treading the noble middle way. sometimes, my brothers, i feel that you know so much theoretically but have worked out relatively so little. i ask myself whether i do not shoulder an unreasonable responsibility by giving you any more in

sical and vital forces. that immediately set up a tremendous activity in the throat centre which is the higher aspect of the sacral centre (the sex centre) and thus led to the initial glamour and to the first definite recognition and consideration of the sex impulse, of sex attraction, and for the initiate of that period of the necessary sex transmutation. this went hand in hand with the earliest yoga, or the cult of the physical body with the objective of its control by the soul, and the consequent merging of the conscious and the subconscious. around the aspirants of that time could then be seen gathering the first clouds and fogs of glamour, though illusion was nowhere present. the first recognition of the plane of the emotions, of the astral plane, was evoked in the consciousness of th

hese lines to your careful thought. they convey to you not only the field of your group service but also the desired attitude of the personal life of every member of the group. i would also like, at this point, to touch upon a factor of real importance in this work and to repeat my earlier warning: will you remember that the effort to free yourselves from irritation or from what is called in agni yoga "imperil (a peculiar yet satisfying word, my brothers) is particularly essential for this group? irritation is exceedingly prevalent these days of nervous tension and it most definitely imperils progress and retards the steps of the disciple upon the way. it can produce dangerous group tension if present in any of you, and this induced group tension can interfere with the free play of the pow

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

vironing energies and the general nature of the informing life, plus its creative ability- 103- telepathy and the etheric vehicle copyright 1998 lucis trust much that i have given you here will serve to elucidate that which i have written upon esoteric astrology*(15) it will give you the key to that science of relationships which is essentially the key to astrology and also to the science of laya yoga. this latter science has (fortunately for the aryan race) fallen into disrepute since later atlantean days; it will, however, be restored and used upon a higher turn of the spiral, during the next five hundred years. when correctly and rightly restored, its emphasis will not be upon the nature of the centre involved, but upon the quality of the consciousness which distinguishes any particular

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

3. centre in the medulla oblongata. unfortunately the organising principle is not as simple as the above tabulation would make it appear, for the emphasis, the focus and the mode of arranging and of vitalisation, and the appearance of these esoteric triangles vary with the ray type. this science of triangles of energy underlies the new esoteric science both in astrology and in the science of laya-yoga or the science of the centres. both this ancient yoga and the still more ancient astrological science have now to be studied upon a higher turn of the spiral. up till the present time, the teaching about the centres has been inherited from atlantean times and couched in the old forms and formulas which are basically unsuited to our present greatly advanced stage of development. the same can b

g purification, the intensification of the light and eventual revelation to the purified man who stands in light. from aries comes cosmic fire; from sagittarius comes planetary fire; and from leo comes solar fire; and each of these fires "clears the way by burning" for the expression of the three divine aspects: spirit (aries, soul (leo) and body (sagittarius. such is the scientific basis for the yoga of fire, applied by the fully self-conscious man to the reflection of the three divine aspects in the three worlds; these are the three modes of divine expression in these three worlds. such is the significance of the fact that it will be found that before the door of initiation lies the burning ground which all disciples and initiates must tread. the leo subject treads this burning ground wi

ty affecting the sacral centre and under the major law of attraction producing a raising of the force to the higher creative focus. as you well know theoretically, the science of occultism is the science of energies and of the forces upon which they make their impact; this, when concerning man, the individual, and the centres within the human vehicle (major and minor) leads to the science of laya yoga or of the force centres. these again, according to astrological deduction, come under the influence of certain planetary rulers. these relate them in turn to certain great triangles of force, formed of three major conditioning constellations. therefore, the emphasis laid upon the science of triangles and its including science of esoteric astrology; this must inevitably take shape in terms of

revealed to the- 325- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust pilgrims the endless path which reaches to the heart of the universe. man, then no longer man, will transcend nature and impersonally, yet consciously, in at-one-ment with all enlightened ones, help to fulfil the law of the higher evolution, of which nirvana is but the beginning (tibetan yoga and secret doctrines. page 12) c. it is the cross of the "widespread arms, the open heart and the higher mind" for those who lie upon this cross know and enjoy the significances underlying the words: omnipresence and omniscience, and are in process of unfolding the higher phases of being which we inadequately cover by the word, omnipotence. d. the energies of the cardinal cross blend with the

hes him. from the seven rishis of the great bear on their own plane, and, secondly, of buddhic force which is transmitted via the seven sisters or the pleiades from a constellation called the dragon and from which has come the appellation `the dragon of wisdom (c.f. 1162) tabulations related to astrology the rays and the planets (according to besant) ray method planet colour i. will or power raja yoga u ranus f lame (representing sun) ii. love-wisdom intuition raja yoga m ercury y ellow. rose iii. higher mind h igher venus indigo. blue. mathematics philosophy b ronze iv. conflict birth of man tension s aturn g reen- 379- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust hatha yoga v. lower mind practical science t he moon v iolet vi. devotion bhakti yo

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

he west. the techniques followed by the mystical seeker after god in the occident are identical with those followed by the seeker in the orient. at a certain point on the path of return to god all ways meet and then the procedure is uniform for all subsequent stages of approach. the steps in meditation are identical. this will be apparent to anyone who studies the works of meister eckhart and the yoga sutras of patanjali. all of the great expansions of consciousness as outlined in the hindu philosophy and the expression of these five great expansions as portrayed in the five great crises in the life of the christ, related in the new testament, are also the same. when man begins consciously to seek out god and consciously to take himself in hand for discipline and endurance, he finds himsel

onsciously to seek out god and consciously to take himself in hand for discipline and endurance, he finds himself at one with seekers in the east and in the west and with those who lived before christ ever came and with those who are seeking today. it was in an effort to make the relation between the east and the west clear that i wrote the book, the light of the soul. it is a commentary upon the yoga sutras of patanjali, who lived and taught probably 9,000 years before christ. the tibetan gave me the paraphrase of the ancient sanskrit phrases because i know no sanskrit but i, myself, wrote the commentary, as i was anxious to present an interpretation of the sutras which would be more adapted to the western type of mind and consciousness than the usual oriental presentation. i also wrote f

the achieving of a relationship of co-operation with the work of the hierarchy as compared to the position of the devotee who operates on the principle of obedience, in a more childlike way. she insisted that a life of selfless service was the most important factor and that physical plane disciplines particularly as to diet and the often fanatical allegiance given to the tidbits of hatha and laya yoga that had found their way into the western world, and are so prevalent among esotericists, were largely outmoded and were, therefore, generally limiting sidetracks. she insisted on mental freedom, mental polarisation and the acquiring of a trained mind well equipped to deal intelligently and in a common-sense manner with world conditions. this she knew must succeed the mystical, and all too of

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

chy in lemurian days was, as i have told you elsewhere, to teach infant humanity the nature, meaning and significance of the physical vehicle, just as in the next race, the emotional was fostered and the major object of attention, and in our race, it is the mind which is subjected to stimulation. the initiate in lemurian times was one who had completely mastered the control of the body, and hatha-yoga was then the outstanding spiritual practice. this, in time, was superseded by laya-yoga, which brought all the centres in the etheric body (except the throat and head centres) into functioning activity. this is not the type of activity which is now possible, because it must be remembered that the master in those days had not the development or the understanding of the masters of today, the on

re complaints which plague humanity. the open-minded investigator, however, who starts with an acceptance of the fact of the centres, regarding them as possibly present and eventually capable of demonstration, will make far more rapid progress; diseases will then be brought under- 144- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust control by a system of laya-yoga (the science of the centres) which will be the sublimated form of the laya-yoga of atlantean days. then the advanced student will control the centres by the power of thought. in the yoga of the future, through meditation and alignment and right practices, the centres will be brought under the direct control of the soul a very different thing to the control of the centres by the mind and one f

al and the quality of your group life. then, when there is some definite work to do, you will work as a unit with hearts and minds as one. on instantaneous healing. instantaneous healing may be of various kinds. we might cite the following from among several possibilities which account for the happening: 1. the healing which is the result of a definite practice, conscious or unconscious, of hatha yoga. this is brought about by a projection of purely physical magnetism, which, added to the quota of available physical magnetism at the patient's disposal within his own physical body, suffices to effect an immediate cure. the magnetism in the body of the patient, instead of being outgoing and radiating, becomes inverted and turns inward to make its contribution to the reservoir of physical for

n you all that you need for immediate study and reflection. i have shown you that the healing art is not a vague mystical process, or wishful thinking and simple good intentions. i have indicated that it presupposes the mastering of the science of soul contact, first of all: the constant practice of alignment, and the comprehension of the science of the centres, or literally a modern form of laya-yoga. healers in the future will undergo years of drastic training, and this need cause no surprise, for the ordinary medical profession calls for years of hard study and work. many healers in the new age will combine orthodox study and knowledge with the art of spiritual healing. when trained healers, with perception, with a full working knowledge of the etheric body, with an understanding of the

archical effort in those days was to teach primitive man the uses and purpose of the physical body and its intelligent control; the man who mastered the body and was in control of it as a machine, was then in was then regarded as an initiate. today, it is mastering the personality which makes a man an initiate. celibacy, careful modes of eating, and bodily cleanliness, plus the rudiments of hatha yoga (embryonic physical, athletic control muscular control primarily) were strictly emphasised. this achieved, so-called purity permitted the free flow of the pranic currents from the healer to the patient, via the sacral centre and the throat centre the spiritual healer working through the throat centre, and the point of reception in the patient being the sacral centre; neither the heart nor the

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

ng the minds of thousands of people. the pronounced contrast in ideas as, for instance, the contrast between totalitarianism and the democratic freedom of thought (does such democratic freedom really exist, my brother) is forcing men to think, to reflect, to question and to meditate. the world is thereby greatly enriched, and the whole human family is transiting out of a pronounced cycle of karma yoga into the required cycle of raja yoga, from unthinking activity into a period of illumined mind control. it is a mental illumination which is brought about by the meditative and the reflective activity of humanity as a whole, and this is carried forward under the guidance of the new group of world servers, working under- 154- discipleship in the new age- volume ii copyright 1998 lucis trust hi

with them insight into the mind of god. 4. four lines of teaching were emphasised in past centuries and up until the year 1875: a. hints as to the changing of personality character as preparatory to initiation. b. teaching as to the oneness of deity and of the universal order. c. instruction as to the creative process- 176- discipleship in the new age- volume ii copyright 1998 lucis trust d. laya yoga or the yoga of energy, working through force centres. two things must now happen: the imparted theories which have guided the disciple's thinking hitherto must become practical experiences, and there must be such a shift in consciousness that the present vision must become the past experience and a new and deeper and entirely different recognition must take the place of the old goals. here co

on is ever the revelation of the purpose of shamballa and the working out, both from the short range and the long range angle, of the divine plan. the revelation which is accorded at initiation is given to the soul, recorded by the "mind held steady in the light" and then later with greater or less rapidity transferred to the brain. you can see, therefore, the true intention of the system of raja yoga as it trains the mind to be receptive eventually to the spiritual triad. you can also see why for centuries the emphasis of the teachers of the ageless wisdom has been upon the necessity for discrimination, particularly where the probationary disciple is concerned. i am at this time carrying the current teaching upon initiation a step forward and am seeking to show that it is not essentially

ns ago. it is to this unknown and mysterious quality that the "shining forth" of the star refers. more than this i cannot say, for you would not understand; what i have said above you can accept as a possible hypothesis without outraging your commonsense or violating your intention, that i do ask you to do just accept. a great opportunity is presented to you, and the success of the system of raja-yoga, the kingly science of the mind (started by the great initiate, patanjali, eleven thousand years ago) is being demonstrated and his techniques are being vindicated. what he issued on behalf of the great white lodge has now been satisfactorily launched and much of the original purpose justified. for the next seven thousand years his system will be used to train disciples in mind control. they

ucing conscious awareness of time and space in terms of the eternal now. right interpretation of this formula gives insight into the past and into the law of cause and effect; it also gives intelligent appreciation of present opportunity as well as an intuitive perception of the future possibilities which confront the hierarchy. formula 4. concerns dynamic energy and is the basis of the true laya-yoga; this yoga deals ever with the point within the circle and its relation to other points which condition the evolutionary process. formula 5. concerns the will and is related to divine purpose. it conditions the establishing of all correct relationships. formula 6. concerns the processes of death which have a most definite effect upon already established relationships. it concerns life-transfe

sons. you will note how increasingly, as this particular group develops, i have ceased to give stanzas and symbolic phrases and have endeavoured to centre your attention upon words. i would have you deal with these words from the purely physical angle, from the quality angle, and from the purpose angle, as well as that of divine identification. please use the process outlined for disciples in the yoga sutras of patanjali*(20) in these words you have adequate work for the remainder of your life. approach them with consideration from the angle of personality detachment, from the angle of soul detachment, particularly when the antahkarana can be consciously used. in this way, great divine potencies can be used, and as one abstraction after another is mastered an increasing liberation will be

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

chy copyright 1998 lucis trust after years of spiritual application, devotion and service; concentration upon the centres in the force body (with a view to their awakening) is ever to be avoided; it will cause overstimulation and the opening of doors on to the astral plane which the student may have difficulty in closing. i cannot impress too strongly upon aspirants in all occult schools that the yoga for this transition period is the yoga of one-pointed intent, of directed purpose, of a constant practice of the presence of god, and of ordered regular meditation carried forward systematically and steadily over years of effort. when this is done with detachment and is paralleled by a life of loving service, the awakening of the centres and the raising of the sleeping fire of kundalini will

copyright 1998 lucis trust possible or hinders the growth of what is called spirituality in individuals and in nations, and this science will later be recognised. it is by means of this science that the hierarchy can form its larger plans and know in what manner individual nations will react to stimulation and to progress of the desired kind. this is the modern form of the ancient atlantean laya-yoga, or the yoga of the centres. according, therefore, to the condition of the sensitive bodies of the planet, of nations and of individuals, so will be their reaction to the five kinds of inflowing forces. the shamballa force, for instance, in making its impact upon first ray types, and upon the other ray types on that line of major energy the third, fifth and seventh ray types evokes widely dif

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

tex of force currents issuing from the centres and cannot escape. these units of force, therefore, pile up according to the energy direction around and within the etheric sheath till it is hidden and concealed, yet interpenetrating. an inexorable law, the law of matter itself, brings this about, and only those can escape the effect of the vitality of their own centres who are definitely 'lords of yoga' and can through the conscious will of their own being escape the compelling force of the law of attraction working on the lowest cosmic physical subplane. a treatise on cosmic fire, page 789 i have earlier told you that the astral body is an illusion. it is eventually discovered to be nonexistent by the man who has achieved the consciousness of the initiate. when buddhi reigns, the lower psy

our planetary life are realised and consciously used for the working out of the divine plan. it might also be stated that initiation is a method whereby the circulation of energies is furthered by the opening or the awakening of certain planetary and human centres to the impact of their ray quality, potency and divine intention. it is this statement which lies at the heart of the teaching on laya yoga or the science of the centres. the relation of the seven rays to the initiations it will be obvious to you that, as energy is the basis of our entire manifested world, an initiation is a condition of consciousness wherein the fully prepared disciple utilises the available energies (at the time of initiation) to bring about changes within consciousness of a momentous and revelatory nature. eac

AN INTRO TO STUDY OF THE KABALAH

trumps of the pack of tarot cards (tarocchi) are also related to these paths. the 22 paths, added to the 10 sephiroth form the famous "thirty-two ways" by which wisdom descends by successive stages upon man, and may enable him to mount to the source of wisdom by passing successively upward through these 32 paths. this process of mental abstraction was the rabbinic form of what the hindoo knows as yoga, or the union of the human with the divine, by contemplation and absorption of the mind in a mystical reverie. frequently quoted kabalistic words are: arikh anpin, makroprosopos, the vast countenance which is a title of kether the crown, deity supreme; zauir anpin, mikroprosopos, the lesser countenance is the central sun, tiphereth, a conception that has something in common with that of the c

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

consulted and agreed upon before a ritual such as this can take place. also, the actual procurement, construction, and consecration of many ritual implements take place prior even to the preparation outline, and the details of how these are done follow a much older and broader procedure. finally, bentor, beyer, and kohn show that many rituals open with the performer or performers practicing deity yoga and meditating on the nature of emptiness in order to be subsumed within the personified identity of a key tutelary deity.137 this strongly appears to be a common practice, but it is not at all outlined in this text. the content and focus of the warlord s tantra is aimed strongly at tamdrin as the deity who keeps tsiu marpo and other protector deities bound to their oaths. since tamdrin is a

ake the requisite preparations as outlined in previous texts and instructions; however, specific titles of such texts are not provided. the text gives a preparatory example of gathering the red food offerings of the might demons as well as various tormas. an important detail, however, is that the performer is then instructed to establish the pride of their tutelary deity.139 this process of deity yoga appears to be an essential preliminary step to any major ritual, as discussed above, but its mention was lacking in the warlord s tantra, allowing only for speculation about its inclusion. it is explicitly provided in this text, omitting the details that are familiar to the performer. deity yoga is specific to tantric practice in vajray.na, where a practitioner embodies a tutelary deity in or

y. in this process the performer comprehends the nature of emptiness for the purpose of generating the exalted realm where the symbolic activity of the ritual is brought to fruition. this generation of the exalted realm and communing with the deity out of emptiness is the foundational practice required in order to accomplish the ritual details outlined in these texts. the highest purpose of deity yoga is soteriological, imitating a boddhisattva in order to become a bodhisattva, thus achieving enlightenment. however, this practice is also used for the more pragmatic goals of these ritual texts. the ritual performer becomes tamdrin or possibly padmasambhava in order to command tsiu marpo to perform that which is requested of him: protection. 139 see bentor 1996, p. 1. 140 see williams 2000

tion of the text s block prints, which were traditionally housed in the t.r. chapel (sgrol ma lha khang) at k ndeling (kun bde gling) monastery (figure 32).141 this text shows a marked contrast to the root terma not only in its simplicity but in its detail. much of the preliminary ritual complexity presumed in the warlord s tantra is provided in this petition offering, from the reference to deity yoga at the beginning to the detailed ritual acts stated in annotation. admittedly, this is a shorter text and thus a short ritual program. the root tantra ritual takes several days as provided in the specifications in its terma, while this offering ritual is no doubt performed in one day, with preparations having been conducted prior to its process. this text also places itself firmly in religiou

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

wn domain, that of the might demons, but he is subordinate to the subjugator over all protector deities, tamdrin. thus, the ma..alic structure of the ritual is dynamic. like passing through the various palace walls of the ma..ala, the practitioner approaches tsiu marpo as a king, making offerings and propitiation. simultaneously, the practitioner moves to the center, becomes tamdrin through deity yoga, and approaches tsiu marpo as a servant who must fulfill the requests of the practitioner. as practitioners of deity yoga, advanced lamas can use their knowledge of the fundamental nature of reality and emptiness in order to control reality for certain ends through the method of ritual. this capability is most efficacious on the level of enlightenment-oriented activity, such as those rituals

BLAVATSKY H P ANTHROPOGENESIS

t has it" said the drainer of waters. but breath needs a mind to embrace the universe "we cannot give that" said the fathers "i never had it" said the spirit of the earth "the form would be consumed were i to give it mine" said the great fire. man remained an empty senseless bhuta. thus have the boneless given life to those who became men with bones in the third- v. 18. the first were the sons of yoga. their sons the children of the yellow father and the white mother. 19. the second race was the product by budding and[[vol. 2, page] 18 the secret doctrine. expansion, the a-sexual from the sexless- thus was, o lanoo, the second race produced. 20. their fathers were the self-born. the self-born, the chhaya from the brilliant bodies of the lords, the fathers, the sons of twilight. 21. when th

ns of wisdom, act? they rejected the self-born. they are not ready. they spurned the sweat-born. they are not quite ready. they would not enter the first egg-born. 26. when the sweat-born produced the egg-born, the twofold and the mighty, the powerful with bones, the lords of wisdom said "now shall we create" 27. the third race became the vahan of the lords of wisdom. it created "sons of will and yoga" by kriyasakti it created them, the holy fathers, ancestors of the arhats- viii. 28. from the drops of sweat; from the residue of the substance; matter from dead bodies of men and animals of the wheel before; and from cast-off dust, the first animals were produced. 29. animals with bones, dragons of the deep, and flying sarpas were added to the creeping things. they that creep on the ground g

o the occult connection between the two. the regent (of the planet) sukra* loved his adopted child so well that he incarnated as usanas and gave it perfect laws, which were disregarded and rejected in later ages. another allegory, in harivansa, is that sukra went to siva asking him to protect his pupils, the daityas and asuras, from the fighting gods; and that to further his object he performed a yoga rite "imbibing the smoke of chaff with his head downwards for 1,000 years" this refers to the great inclination of the axis of venus (amounting to 50 degrees, and to its being enveloped in eternal clouds. but it relates only to the physical constitution of the planet. it is with its regent, the informing dhyan chohan[[footnote(s[[footnote continued from previous page] have chosen the crescent

(dawn, ratri (night, ahan (day, and sandhya (evening twilight) are the four bodies of brahma (p. 81, vol. i, wilson's translation. as parasara explains it, when brahma wants to create the world anew and construct progeny through his will, in the fourfold condition (or the four orders of beings) termed gods (dhyan chohans, demons (i.e, more material devas, progenitors (pitris) and men "he collects yoga-like (yuyuje) his mind" strange to say, he begins by creating demons, who thus take precedence over the angels or gods. this is no incongruity, nor is it due to inconsistency, but has, like all the rest, a profound esoteric meaning, quite clear to one free from christian theological prejudice. he who bears in mind that the principle mahat, or intellect, the "universal mind (literally "the gre

s from his breath the gods, who are endowed with the quality of goodness (passivity. in his next body the quality of great passivity prevailed, which is also (negative) goodness, and from the side of that personage issued the pitris, the progenitors of men, because, as the text explains "brahma thought of himself (during the process) as the father of the world* this is kriya-sakti- the mysterious yoga power[[footnote(s* thus, says the commentary, the saying "by day the gods are most powerful, and by night the demons" is purely allegorical* this thinking of oneself as this, that, or the other, is the chief factor in the production of every kind of psychic or even physical phenomena. the words "whosoever shall say to this mountain be thou removed and cast into the sea, and shall not doubt. t

ether so regarded metaphorically or literally. the mysteries of the conscious ego or human soul are great. the esoteric name of these "solar angels" is, literally, the "lords (nath) of "persevering ceaseless devotion (pranidhana. therefore they of the fifth principle (manas) seem to be connected with, or to have originated the system of the yogis who make of pranidhana their fifth observance (see yoga shastra, ii, 32) it has already been explained why the trans-himalayan occultists regard them as evidently identical with those who in india are termed kumaras, agnishwattas, and the barhishads. how precise and true is plato's expression, how profound and philosophical his remark on the (human) soul or ego, when he defined it as "a compound of the same and the other" and yet how little this h

BLAVATSKY H P COSMOGENESIS

fact. this is what he taught his audience, on june the 4th, 1888, in his annual address before the victoria institute of great britain "originally, buddhism set its face against all solitary asceticism. to attain sublime heights of knowledge. it had no occult, no esoteric system of doctrine. withheld from ordinary men) and, again. when gautama buddha began his career, the later and lower form of yoga seems to have been little known" and then, contradicting himself, the learned lecturer forthwith informs his audience that "we learn from lalita-vistara that various forms of bodily torture, self-maceration, and austerity were common in gautama's time) but the lecturer seems quite unaware that this kind of torture and self-maceration is precisely the lower form of yoga, hatha yoga, which was

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

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

h as an absolute unity must remain forever incomprehensible to finite intellects "if thou wouldest believe in the power which acts within the root of a plant, or imagine the root concealed under the soil, thou hast to think of its stalk or trunk and of its leaves and flowers. thou canst not imagine that power independently of these objects. life can be known only by the tree of life (precepts for yoga. the idea of absolute unity[[vol. 1, page] 59 astral light is not the anima mundi. would be broken entirely in our conception, had we not something concrete before our eyes to contain that unity. and the deity being absolute, must be omnipresent, hence not an atom but contains it within itself. the roots, the trunk and its many branches are three distinct objects, yet they are one tree. say t

, and the goddess (speech) by reason of her being movable" this allegory is at the root of the occult law, which prescribes silence upon the knowledge of certain secret and invisible things perceptible only to the spiritual mind (the 6th sense, and which cannot be expressed by "noisy" or uttered speech. this chapter of anugita explains, says arjuna misra, pranayama, or regulation of the breath in yoga practices. this mode, however, without the previous acquisition of, or at least full understanding of the two higher senses, of which there are seven, as will be shown, pertains rather to the lower yoga. the hatha so called was and still is discountenanced by the arhats. it is injurious to the health and alone can never develop into raj yoga. this story is quoted to show how inseparably conne

nses about their respective superiority and their taking the brahman, the lord of all creatures, for their arbiter "you are all greatest and not greatest" or superior to objects, as a. misra says, none being independent of the other "you are all possessed of one another's qualities. all are greatest in their own spheres and all support one another. there is one unmoving (life-wind or breath, the 'yoga inhalation' so called, which is the breath of the one or higher self. that is the (or my) own self, accumulated in numerous (forms" this breath, voice, self or "wind (pneuma) is the synthesis of the seven senses, noumenally all minor deities and esoterically- the septenary and the "army of the voice[[footnote(s* this shows the modern metaphysicians, added to all past and present haegels, berk

BLUE EQUINOX

classical basis of vedantism, the best-known form of hindu mysticism. the bhagavad-gita. a dialogue in which krishna, the hindu .christ, expounds a system of attainment. the voice of the silence, by h.p. blavatsky, with an elaborate commentary by frater o.m. frater o.m, 7 =48, is the most learned of all the brethren of the order; he has given eighteen years to the study of this masterpiece. raja yoga, by swami vivekananda. an excellent elementary study of hindu mysticism. his .bhakti yoga. is also good. the shiva samhita. an account of various phyiscal means of assisting the discipline of initiation. a famous hindu treatise on certain physical practices. the hathayoga pradipika. similar to the shiva samhita. the aphorisms of patanjali. a valuble collection of precepts pertaining to mystic

the book of lies falsely so called. this book deals with many matters on all planes of the very highest importance. it is an official publication for babes of the abyss, but is recommended even to beginners as highly suggestive. its chapters xxv, xxxvi, and xliv are in class d. liber dcccxi. energized enthusiasm. this course is specially adapted to the task of this grade, the attainment of hatha-yoga. the equinox 34 course v the practicus will be examined in the following books: liber ccxx. liber l vel legis sub figur ccxx as delivered by xciii unto dclxvi. this book is the foundation of the new on, and thus of the whole of our work. liber xxvii. liber trigrammaton, being a book of trigrams of the mutations of the tao with the yin and the yang. an account of the cosmic process: correspond

nly standard comprehensive book of reference ever published. it is to the language of occultism what webstar or murray is to the english language. liber lxvii. the sword of song. a critical study of various philosophies. an account of buddhism. liber mmcmxi. a note on genesis. a model of qabalistic ratiocination. this course is especially adapted to the task of this grade, the attainment of gnana yoga. course vi the philosophus will be examined in the following books: liber ccxx. liber l vel legis sub figur ccxx as delivered by xciii unto dclxvi. this book is the foundation of the new on, and thus of the whole of our work. liber dcccxiii. vel ararita sub figur dlxx. this book is an account of the hexagram and the method of reducing it to the unity, and beyond. the equinox 36 liber lv. the

in poetic language of the struggle of the human and divine elements in the consciousness of man, giving their harmony following upon the victory of the latter. liber xvi. liber turris vel domus dei. an instruction for attainment by the direct destruction of thoughts as they arise in the mind. liber clxxv. astarte vel liber berylli. an instruction in attainment by the method of devotion, of bhakta-yoga. liber xlvi. the key of the mysteries. a translation by frater o.m. of the masterpiece of eliphas levi. this course is specially adapted to the task of this grade, the attainment of bhakta-yoga. curriculum of a.a. 37 course vii the dominus liminis will be examined in the following books: liber ccxx. liber l vel legis sub figur ccxx as delivered by xciii unto dclxvi. this book is the foundatio

rned. liber viii. see cdxviii. liber xi. liber nv. an instruction for attaining nuit. liber dlv. liber had. an instruction for attaining hadit. liber dcccxxxi. liber iod, formerly called vesta. an instruction giving three methods of reducing the manifold consciousness to the unity. this course is specially adapted to facilitate the task proper to the grade of adeptus minor, the attainment of raja yoga and of the knowledge and conversation of the holy guardian angel. course viii liber ccxx. liber l vel legis sub figur ccxx as delivered by xciii unto dclxvi. this book is the foundation of the new on, and thus of the whole of our work. liber i. liber b vel magi. this is an account of the grade of magus, the highest grade which it is ever possible to manifest in any way whatever upon this plan

o reason. but i.ve tried repeatedly going horizontally and downwards, always with the same result. gross and hostile things are below, pure beings above. the vision is good enough for what it is; it is clear and coherent. but i see no trace of scientific method in directing the vision. i explain further in the general comment..o.m] about this time frater v.i.o. appears to have been studying jnana yoga. there is a simple entry on november 30th .thou art that. without any attempt at comment, and on the following day .ditto, but in a less degree. on december 4 we find this entry: the reading of .jnana yoga. revives very clearly the state of unity produced by the practice of raja yoga. there is a clearer conception, and the feeling of being very near the truth. n.b. during meditation the light

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

ages of regular meditation. they have used it, developing it into a fine art through which they have learned to control the mind, overcome sickness, separate themselves from problems and fears, develop psychic abilities and expand philosophy and knowledge of universal law. today, in the western world, there is an evergrowing awareness of these benefits of meditation. tm transcendental meditation, yoga, silva mind control all these and many more are now common, turning up in everyday conversations not only among wiccans and other occultists, but among ordinary, everyday folk. the trouble is that, in listening to these conversations, it quickly becomes obvious that many are mere dabblers in this realm. many are confused "which technique is best "why am i getting nothing out of it "am i doing

y candle. light petitioner's candle (petitioner= meditator, thinking of yourself, and say "this candle is myself, burning steady and true" light lt. blue candles 1 and 2 and say "here do i find peace and tranquility. a place apart, where i may safely meditate and grow in spirituality" settle into meditation in your own particular pattern (e.g. as detailed in lesson seven: transcendental, man-trie yoga, or whatever you have found to be best for you. during your meditation envision yourself (or another, if working for someone else) completely well and healed. at the end of your meditation, extinguish the candles in the opposite order to the way you lit them. here is a further candleburning ritual, this time specifically for regaining good health. to regain (or retain) good health light altar

CASE PAUL F THE BOOK OF TOKENS

owledge, inquire into it and ponder on it, render it evident and lead the creator back to his throne again" kalisch's translation, 1: 3 [125] the book of t o k e n s 6 this refers to the fact that the 23rd path begins in the: radical intelligence of geburah("roots of being, and completes itself in hod, splendor. the last sentence is a key to the practice of meditation. it may be compared with the yoga teaching as to the various means for establishing a state of quiet in what is described as "the lake of chitta, the mind-stuff. hindu teachers hold that when the chitta is perfectly calm, it mirrors the light of the spiritual sun. this is just what is declared in our text. compare it carefully with the sym. holism of the 12th tarot key. here it may be noted that there is a connection between

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

u can light a circle of candles. if you are working indoors, and there is no natural harmonious sound, such as the water, you may like to play softly a cd of rainforest or ocean sounds, birdsong or dolphin calls* light incense sticks of frankincense or myrrh* sit either cross-legged on the floor on a rug or blanket with your hands supporting your knees, in the lotus position if you are skilled in yoga, or on a chair with both feet flat on the floor. if you wish, support your back with a pillow and have arm rests on the chair for your elbows. relax your arms and hands, with palms uppermost. it is important to be comfortable and not to be distracted by worrying about keeping in a particular 'approved' position* visualise yourself surrounded by a circle of warm, protective light or, if you ar

CHRONOLOGIA RORISPERGIUS

k= an encyclopedia of cosmogony, astrology and magic, of which we have citations from the fourteenth book. 200-150 bce the book of the watchers.aramaic. parts of its text have been identified on several copies from qumran cave 4; the earliest fragmentary manuscript(4qenocha) dates. 196- the rosetta stone was engraved 164 book of daniel (o.t. 160 o.t. apocrypha: tobit, 1 esdras, enoch, others. 150 yoga sutras of patanajali; early qumran (dead sea scrolls. 150 bc esoteric form of astrology based on the teachings of hermes or thoth circulates in numerous works under such titles as: astrologoumena, hermaikai diataxeis or doctrines of hermes, apokotastasis, liber hermetis(listing of decan images, asklepios. 130 bc greek astronomer hipparchus is credited for the discovering the precession of the

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

adolf hitler were the englishmen, aleister crowley and houston stewart chamberlain. crowley was born in warwickshire in 1875. he rebelled against a strict religious upbringing and was initiated into the order of the golden dawn in 1898, after leaving cambridge university. he left the order after the row with its founders and then travelled to mexico, india, and ceylon, where he was introduced to yoga and buddhism. he also became a record-breaking mountaineer. buddhism replaced his interest in the occult until an experience in cairo in april 1904. crowley was asked by his wife, rose, to perform an esoteric ritual to see what happened. during the ceremony, she entered a trance-like state and began to channel the words of a communicator. the super elite- the black magicians 207 "they are wai

DAVID ICKE THE BIGGEST SECRET

beliefs of adolf hitler were theenglishmen, aleister crowley and houston stewart chamberlain. crowley was born inwarwickshire in 1875. he rebelled against a strict religious upbringing and was initiatedinto the order of the golden dawn in 1898 after leaving cambridge university. he left theorder after the row with its founders and travelled to mexico, india, and ceylon, where hewas introduced to yoga and buddhism. he also became a record-breaking mountaineer.buddhism replaced his interest in the occult until an experience in cairo in april 1904.crowley was asked by his wife, rose, to perform an esoteric ritual to see what happened.during the ceremony she entered a trance-like state and began to channel the words of acommunicator. they are waiting for you she said to crowley. the they, she

DEMONIC BIBLE

t thou will shall be the whole of the law and love is the law, love under will. the word of the aeon of horus was thelema, the greek word for will. the will in this context was a magical will, the true will of the magician s higher self or his holy guardian angel. crowley s magick, as embraced by the order of oriental templars (oto) and order of the silver star (aa) combined eastern mysticism and yoga with the western ceremonial magic of the golden dawn. in practice, however, crowley s magick largely involved sex and drug use. it was the sexual aspects of tantric yoga crowley adopted together with some of the more deviant practices of black magicians and satanists of middle ages europe. the age of satan begins on april 30, 1966, former lion-tamer and carnival calliope player anton lavey, r

ng organism. what it is now, is not what it will be ten years from now. anything written about the eol will surely be false a few years hence. the eol is, for deitus, what the oto was for thelema. the oto embraced much more than the philosophy of thelema, but ultimately served as a vehicle for the advancement of thelema. every other tract written by that prestigious organization on the subject of yoga, the cabala, or the tarot pales before that which was written concerning thelema. the eol, similarly, has many goals but its central role is to promote the word deitus. the word of the aeon is deitus (as in a deity or a god. the law of the aeon is thelema, xeper, deitus( will to come into being as a god. this is the aeon of lucifer. lucifer has risen man has become god. the embassy of lucifer

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

grade was originally used by the hermetic order of the golden dawn (q.v, and was related to that order as being related to the element of fire (q.v) in their initiatory pattern. pillar: a column used to support a structure. pillar, middle: the central column on the tree of life (q.v. also a ritual designed to help move the body's energy throughout the "middle pillar" of the spine. similar to laya yoga (q.v. pillar, of mildness: the central column on the tree of life (q.v. it is composed of the first, sixth, ninth, and tenth sephiroth (q.v. also known as the middle pillar (q.v. pillar, of mercy: the right hand column on the tree of life (q.v. it is composed of the second, fourth, and seventh sephiroth (q.v, and is said to be masculine in nature. pillar, of severity: the left hand column on

g that the divine being is a blending of everything physical, mental, and spiritual. also indicates that the nature of the divine being is a blending of opposites. this word has been mis-pronounced as yahweh and mis-transliterated as jehovah by ill informed people. even to this day, the name is said to be so holy by the jews, the word, adonai, is said in yhvh's place while reading the scriptures. yoga: sanskrit for "union" especially refers to a union between a person and divinity. religious disciplines of hinduism (q.v. hatha yoga, which involves physical postures and breathing techniques designed to promote a unity of mind and body, and a unity between man and god, is only one of the many systems of yoga. raja yoga involves mental exercises, karma yoga relies on good works, and bhakti yo

ly refers to a union between a person and divinity. religious disciplines of hinduism (q.v. hatha yoga, which involves physical postures and breathing techniques designed to promote a unity of mind and body, and a unity between man and god, is only one of the many systems of yoga. raja yoga involves mental exercises, karma yoga relies on good works, and bhakti yoga uses religious devotion, mantra yoga involves chanting, laya yoga (q.v) seeks to awaken kundalini (q.v, and jnana yoga concentrates on philosophical analysis. yoga, kundalini: allegedly a method of exciting the kundalini energy at the base of the spine and causing it to rise up to the head, bringing enlightenment. yoga, laya: pronounced "lie yoga" it uses breath and visualization to recreate the changes that the physical and spi

g the kundalini energy at the base of the spine and causing it to rise up to the head, bringing enlightenment. yoga, laya: pronounced "lie yoga" it uses breath and visualization to recreate the changes that the physical and spiritual bodies go through during sexual activity. this is usually presented as an allegory of causing the kundalini (q.v) energy to rise. it is the source idea for kundalini yoga (q.v. yoni: a sanskrit term for the female genitalia- z- zelator: a term that means "one who is zealous" in the order of the astral star [o.a.s (q.v, a zelator is the title of the third degree of membership, and correlates to the air of earth in the sephiroth of malkuth (i.e. the citrine colored quarter of malkuth. the primary principle of this grade is based on mastering the element of earth

DION FORTUNE MYSTICAL QABALA

who wish seriously to pursue the study of the western esoteric tradition. information about the society may be obtained by writing to the address below. please enclose british stamps or international postal coupons in your letter if you wish a response. the secretary the society of the inner light 38 stelle's road london nw3 4rg, england mystical qabala page 3 contents chapter page part i. i. the yoga of the west 1 ii. the choice of a path 8 iii. the method of the qabalah 13 iv. the unwritten qabalah 19 v. negative existence 29 vi. otz chiim, the tree of life 37 vii. the three supernals 43 viii. the patterns of the tree 55 ix. the ten sephiroth in the four worlds 62 x. the paths upon the tree 72 xi. the subjective sephiroth 78 xii. the gods upon the tree 84 xiii. practical work upon the tr

xix. geburah, the fifth sephirah 173 xx. tiphareth the sixth sephirah 188 part iii. xxi. the four lower sephiroth 216 xxii. netzach 221 xxiii. hod 238 xxiv. yesod 252 xxv. malkuth 265 xxvi. the qliphoth 297 xxvii. conclusion 305 mystical qabala page 4 diagrams i. the three pillars and the descent of power ii. the three triangles iii. the tree of life and the thirty-two paths part i chapter i the yoga of the west 1. very few students of occultism know anything at all about the fountain-head whence their tradition springs. many of them do not even know there is a western tradition. scholarship is baffled by the intentional blinds and defences with which initiates both ancient and modern have wrapped themselves about, and concludes that the few fragments of a literature which have come down

s that the few fragments of a literature which have come down to us are medieval forgeries. they would be greatly surprised if they knew that these fragments, supplemented by manuscripts that have never been allowed to pass out of the hands of initiates, and completed by an oral tradition, are handed down in schools of initiation to this day, and are used as the bases of the practical work of the yoga of the west. 2. the adepts of those races whose evolutionary destiny is to conquer the physical plane have evolved a yoga technique of their own which is adapted to their special problems and peculiar needs. this technique is based upon the well-known but little understood qabalah, the wisdom of israel. 3. it may be asked why it is that the western nations should go to the hebrew culture for

s from the field and destroy their traces. we little know what seeds of mystical tradition sprang up only to be cut down during the dark ages; but mysticism is inherent in the human race, and although the church had destroyed all roots of tradition in her group-soul, nevertheless devout spirits within her fold rediscovered the technique of the soul's approach to god and developed a characteristic yoga of their own, closely akin to the bhakti yoga of the east. the literature of catholicism is rich in treatises on mystical theology which reveal practical acquaintance with the higher states of consciousness though a somewhat naive conception of the psychology thereof, thus revealing the poverty of a system which does not avail itself of the experience of tradition. 17. the bhakti yoga of the

e of tradition. 17. the bhakti yoga of the catholic church is only suitable for those whose temperament is naturally devotional [page 6] and who find their readiest expression in loving self-sacrifice. but it is not everybody who is of this type, and christianity is unfortunate in not having any choice of systems to offer its aspirants. the east, being tolerant, is wise, and has developed various yoga methods, each of which is pursued by its adherents to the exclusion of the others, and yet none would deny that the other methods are also paths to god for those to whom they are suited. 18. in consequence of this deplorable limitation on the part of our theology many western aspirants take up eastern methods. for those who are able to live in eastern conditions and work under the immediate s

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

DION FORTUNE PSYCHIC SELF DEFENSE

endocrine balance is known by physiologists to be intimately associated with emotional states, and especially with the alertness or stolidity of the temperament. psychologists do not sufficiently appreciate the importance of the recent work upon the endocrines, but occultists have a knowledge of this aspect of psycho-physiology as part of their traditional teaching. the breathing exercises of the yoga system are based upon this knowledge, and are exceedingly potent, as are all occult practices which are brought through correctly to the physical plane. in fact, we may say that no occult process is really potent, nor can it be said to have completed its circuit, unless it has its point of contact with dense matter; a point which many occultists leave out of their calculations. occultism, tho

s with fortitude. i made a psychic diagnosis and came to the following conclusion. that for many past lives she had been upon the path, and that in her last life, a male incarnation, in order to speed up her progress she had travelled in the east, and eventually took initiation into one of the thibetan orders, which unfortunately turned out to be upon the left-hand path. here she learnt the hatha yoga which gives control over the functions of the body. in her present life, she retained the powers her training had given her, but not the memory of its technique. consequently her emotional states affected those automatic systems of nervous control whose functions are normally not under the direction of the mind. whenever, therefore, she was emotionally disturbed, her subconscious mentation ov

DONALDTYSON CHAKRAS

d those with an intimate firsthand knowledge usually consider them too dangerous and powerful, and also too sacred, to write about openly. gurus especially conceal the techniques for establishing an intimate and personal relationship with the goddess, which seems in my experience essential in awakening kundalini. what i have written is based on my own experiments- other practitioners of kundalini yoga may have experienced the chakras somewhat differently. it is repeated endlessly in traditional eastern texts that the oversight of a guru is essential to the awakening of kundalini and the piercing of the chakras. evidently this is untrue, since i have never had a teacher, other than the ancient sages who wrote the tantric texts that i have studied. i should qualify this remark by saying that

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

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

trojans as a talisman descended from heaven. this was the famous palladium, which protected and rendered impregnable the town wherein it was lodged. abayakoon, cyrus d. f (1912) astrologer born in ceylon (now sri lanka. he was educated by buddhist priests who instructed him in the traditional science of astrology. he also became highly skilled in palmistry and the curing of disease through mantra yoga (science of sound vibration through sacred utterance. he made a number of accurate predictions of important world events, including the assassination of gandhi, the fall of khrushchev, the assassination of kennedy, and the watergate scandal. sources: abayakoon, cyrus d. f. astro-palmistry: signs and seals of the hand. new york: asi, 1975. rahu pimma [and] yama kalaya. delhi, india, ca. 1957

elief that spirit and matter are a unity. the academy held that the true nature of healing must be sought in that unity and the interrelationship of body, mind, and spirit in health and disease. treatment of disease should be directed at the whole person, and any lasting healing of the physical body should synthesize mental, emotional, and spiritual aspects. this belief restates traditional hindu yoga teachings in a western context. the academy served its membership by offering symposia, workshops, and publications (including apm report, published quarterly for members. investigating paranormal and unorthodox healing, the academy presented its research findings to both professional medical and lay communities. it sponsored seven major symposia between 1971 and 1974, primarily in the san fr

the nineteenth century. that law was repealed in 1955. as acupressure revived, it found a receptive audience in the west. acupressure is similar to but distinct from other body techniques like do-in and shiatsu. for further information, contact the acupressure institute, 1533 shattuck ave, berkeley, ca 94709. in the 1970s, michael reed gach developed a variation on acupressure that he termed acu-yoga. it combines acupressure with hatha yoga. individuals are taught to apply pressure on the points while assuming various yoga positions. sources: cerney, j. v. acupressure: acupuncture without needles. west nyack, n.y: parker publishing, 1974. chan, pedro. finger acupressure. new york: ballantine books, 1975. gach, michael reed. acu-yoga: self help techniques. tokyo: japan publications, 1981

elf help techniques. tokyo: japan publications, 1981. acupressure news quarterly magazine concerned with information on acupressure. includes articles and news items relating to activities, techniques, and attitudes of the medical profession. address: 2309 main st, santa monica, ca 90405. acupressure workshop a former organization that arranged classes in acupressure, shiatsu, t ai chi ch an, and yoga from elementary to advanced study. they were first located in west los angeles and then in santa monica. acupuncture an ancient chinese medical system over five thousand years old, recently revived in china and demonstrated to western doctors. it is based on the belief that subtle energy flows in the body related to the cosmic principles of yin and yang. yin relates to shadow, moon, passivity

ure therapy alters these energy flows by inserting needles at key points for varying periods of time. anesthesia for surgical operations can also be effected by acupuncture. both ancient chinese and hindu medical systems are related to a philosophical or mystical view of the universe, and the concept of yin and yang and subtle energy flows has much in common with the kundalini energy of the hindu yoga system. in hatha yoga, the system of asanas, or physical positions, affect the vital energies in the body through muscular tension and relaxation. comparison may also be made with the theories of wilhelm reich and his concept of orgone energy. special developments of acupuncture include shiatsu and acupressure, a form of acupuncture without needles, and acupuncture charts locating ear and han

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

ge by an act of the will and the use of the cosmic power believed to underpin physical existence. contemporary magicians also distinguish between high magic and low magic. the latter refers to using magic to make changes in the mundane world, from concocting love potions to drawing money to oneself. the former refers to disciplined change of the self, and practitioners of high magic compare it to yoga. early history until a few centuries ago, most people lived in what they considered a magical universe, and evidence of the practice of magic is found as far back as human prehistory. among the earliest traces of magic practice are paintings found in the european caves of the middle paleolithic period. these belong to the last interglacial period of the pleistocene epoch, named the aurignacia

n this generation. the world plan executive council has founded in many countries its own political party, the natural law party, and it runs candidates for public office in order to achieve the goals of the world plan. in the 1970s, as the number of new people coming into tm dropped, the movement unveiled a siddhi program (siddhis are special paranormal powers) based on the claims of the ancient yoga treatise the yoga sutras of patanjali. the program encyclopedia of occultism& parapsychology. 5th ed. maharishi mahesh yogi 967 claimed that students of this special course have successfully achieved the paranormal feat of levitation. photographs of students show them hovering a few feet in the air, but critics (and former students) have stated that the levitators merely bounce in the air cro

h. the maison des spirites was located at 8 rue copernic, paris, and was intended to propagate knowledge of spiritism. it became the secretariat of the federation spirite internationale (international spiritualists federation) and hosted the second international spiritualist congress in paris in 1925 (see also france) maithuna sanskrit term for sexual intercourse, one practice espoused in tantric yoga. tantra differs from more ascetic forms of hinduism in eschewing the way of denial. instead of refraining from such things as alcohol and sex in order to attain spiritual realization, tantra suggests using items commonly denied as a tool to enlightenment. sexuality is by far the most controversial of such tools. within tantric systems, the practice of maithuna may be either symbolic (the righ

l the other letters in the sanskrit language and is associated with the universe and the human microcosm (analgous concepts exist in such kabalistic works as the sepher yesirah. a mantra may also be associated with a yantra, or mystical diagram. mantras are frequently uttered in rhythmic repetition known as japa, often with the aid of a mala, a set of beads resembling the catholic rosary. in japa yoga, the power of a mantra is enhanced by the accumulation of repetitions. although mantras have an automatic action, that action is enhanced by proper concentration and attitude of mind. the spoken mantra is also an aid to the mental mantra, which contains the inner meaning and power. special mantras called bija (seed) mantras are linked with the basic states of matter in connection with the cha

s homage, homage, all homage and glory to you, o lord shiva. similarly, the lakshmi mantra calls upon the goddess lakshmi, we pray to you in benign solemnity to bestow your blessings and shower your wealth upon us. the development of compact discs and digital recordings has made mantra recordings more available in music stores and new age shops. as this technology has fueled western acceptance of yoga, mantras will gain popularity and perhaps take on a new meaning as more and more westerners practice them. sources: das, krishna. pilgrim heart. new york: triloka records, 1998 easwaran, eknath. the mantram handbook. london: routledge& kegan paul, 1978. godwin, joscelyn. music and the occult. rochester, n.y: university of rochester press, 1995. gopalacharlu, s. e. an introduction to the mantr

berger, arthur s, and joyce berger. the encyclopedia of parapsychology and psychical research. new york: paragon house, 1991. mayne, alan james. the promotion of research. journal of the society for psychical research 42 (1963. pleasants, helene, ed. biographical dictionary of parapsychology. new york: helix press, 1964. encyclopedia of occultism& parapsychology. 5th ed. mayne, alan james 1003 ma yoga shakti international mission a hindu organization founded in 1979 by maha mandaleshwar ma yoga shakti saraswati, an indian female guru who immigrated to the united states in 1977. she established ashrams in ozone park, new york, and palm bay and deerfield beach, florida, and alternates her time between them. she has also organized four ashrams in india: bombay, calcutta, delhi, and gondia. sh

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

the secrets of the torah emerged from the circle of yitza aq the blind (1200ce, and was used in the same context by eleazar of worms (beginning of the thirteenth century).2 the word qabalah (hlbq lit. receiving, also welcoming of god) alludes to a dynamic state of direct communication and mystical union of the individual soul with the divine. in that sense, it is synonymous with the sanskrit word yoga (lit. union with or absorption in the divine. the rich spiritual potential of the mystical qabalah has long been obscurated and overshadowed by the preponderant visibility of the magical or practical qabalah, whose disciples pursue power as a tool of their own will. the wonderful possibilities for deep spiritual awakening, intensified devotion, and selfless service to the divine will offered

ng between the kerubim over the ark of the covenant. the doctrines identified earlier as dualism, qualified non-dualism, and pure non-dualism are differentiated in sufism as three phases on the path, known as makhafah (way of fear, machabah (way of love, and ma rifah (way of knowledge. the activity in these three phases can be correlated respectively with the yogic practices associated with karma yoga (way of purification through selfless service, bhakti yoga (way of devotion, and jnana yoga (way of direct knowledge of the divine source. the mystical teachings, literature, and history of the sufi orders are subjects of extraordinary breadth far beyond the range of this book, and have been documented in critical detail by other authors.32 like mystical qabalists, sufis have a wide range of

the treasuries of the house of elohim :2% e= i2' through the will of small face, some return back to the creation from the ultimate experience in the roots of the tree. for such souls, the tree takes special form as trees of perfection for whom the illusion of the fall into dualistic consciousness of sefirah kingdom no longer exists. awakening in the path of devotion to small face (called bhakti yoga in india) results in the transformation of the soul into a tree of perfection way of the alef a of unity (figure 4.6. on this perfect tree, the power of consciousness (sans. chitshakti) concentrates in the heart center (sefirah beauty/last. a yogi who has awakened to vast face consciousness via the path of concentration and discrimination between the real and the illusory (raja or jnana yoga

ginal nature) unite. with the union of qi (water) and shen (fire, wood returns to its source in the liver and metal to its source in the lungs, whereby heaven and earth revert to their original positions and the tree returns to the before-the-world sequence i.e. the tree becomes perfect.2 4 4- 0' all types of mystical yogic practices address one of the two faces of the not (al, or both. vast face yoga is impersonal in nature and views all name and form as illusions projected by, and in, mind. it uses the process of discrimination between the real and the illusory to renounce all experiences and changes in consciousness through all planes of existence, until individuated consciousness dissolves and merges in the undifferentiated ground of pure being i.e. ayn(]ya. small face yoga, the yoga o

being i.e. ayn(]ya. small face yoga, the yoga of devotion and selfless service, is personal in nature and regards the multiplicity of name and form as a great unity in small face. it is characterized by unconditional love and surrender to one s small face chosen ideal, intimacy, compassion, sense of beauty, ritual, and mental renunciation. by far the most common meditative practices in small face yoga in all mystical traditions involve root mantra, visualizations, and often breathing exercises. so remember (dikhr) the name of allah and devote thyself with a complete devotion. 1 the great sage of arunachala sri ramana maharshi2 taught: the eternal, unbroken, natural state of abiding in the self is jnana [knowledge of the ayn. to abide in the self, you must love the self. since god is verily

istinct patterns. a particular name will empower a tree in a particular way. 4' 8: h" 2: 2 2:e 8% different names can be put on the same tree, and the tree will be colored differently in accordance with each name s letter formula. the sefer hashmoth (book of the names) designates especially powerful names that will light the whole tree. the most common meditative practice of small face devotional yoga in all mystical traditions is the repetition of a root mantra combined with an appropriate visualization. in hebrew, it is called zakhor; in arabic, it is called dikhr; and in sanskrit, it is called japa and namasmarana. root mantra are sacred utterances upon which entire religions are built and sustained. a good yogic mantra or string of power names gives the individual consciousness an enco

FRATER ELIJAH ANGELS OF CHAOS

ht, this section is finished, of this the angel will instruct you. in order to assist in this area, i adopted a regular practice of money& wealth magick, following some of the techniques in dave lee s money magick work book, which i recommend. ii the binding of the body- this includes a physical regime of exercise and eating right. i adopted a total overhaul of my physical system. working out and yoga (asana [body, pranayama [breath, mantra-yoga [speech/mind) were utilized by me personally to a wonderful change of the physical. of this binding i am the living sigil. iii the binding of the heart- this was both recognition of the absolute falsity and truth of human love in respect to one another, self and divinity. this included the summary of love under will, relationships and other issues

FRATER U D PRACTICAL SIGIL MAGIC

d monotonously. an exception to this rule are the gwords of power h la ter on *the letter b is missing in peter carro ample.an obvious typesetting mistake which we have not corrected f e sake of correct quotation. this does not, however, invalidate the example as a whole. ll fs exor th the mantrical spell method/ 57 ons long e psychic sensor is softened up t free. naturally, mantras play a mantra-yoga, tantra (of hindu and buddhist origin, buddhism g (for example, gom mani peme um, o t they l sigils, it is not strictly utright itioning, ogma, etc) incapable of working with any but one sigil by repeating it over and over again, for hours on end, if possible. the monotony of this procedure es occur even after in eastern cultures mantras are also employed to induce magical trances and mystica

this system of magic ocuse ian fs reality. order of the golden dawn.this group egan operation in 1888 and fell victim to schism and strife in 190 e and umerous others. teros).the pact is a loose conglomeration of groups and individuals practicing chaos magic. a to found his own go.t.o. and became i, his magical system combined western cabbalistic magic with eastern tantrism, taoism, buddhism and yoga. f s on personal symbolism rather than a traditional system. experimental and free form, chaos is the field of potential from which we can tap magical forces. dogmatic magic.this type of magic forces a practitioner to use symbols and systems that may or may ot be part of the magic n fraternitas saturni.the brotherhood of saturn is a german magical order. highly secretive, some of their teachi

FULLER J F C SECRET WISDOM OF THE QABALAH

ting the central pillar, the word or logos. the formulation of this word, by balancing the moods of light, constitutes the great magical work of the qabalah. to the student of the occult it will be apparent that these two trees closely resemble the letter shin, also the caduceus of hermes with its central rod and its two entwined serpents, and also the ida, pingala, and central shushumna of hindu yoga. the whole scheme is symbolized in the temple of solomon, the temple itself being the central pillar, whilst its two pylons, yakhin and boaz, the white and the black, the right and the left, represent the tree of the knowledge of good and evil- the eternal complementary forces in life without which nothing can be. this symbolism is an excessively ancient one thus, in the norse mythology we fi

with it the mind of man snaps into madness. in the west the key is often turned by piling symbol upon symbol until three-dimensional thought, so to say, is topped and the spirit is freed. in the east this process is usually reversed, and symbol is taken from symbol until the last vanishes and the spirit is left as the one reality. in the west this science is called ceremonial magic; in the east, yoga. both these methods of approach, though opposite, are effective; the one is like travelling round a circular road from left to right, and the other from right to left. yet the first is extraordinarily dangerous. for example, take a fly-wheel: if the object is to stop its motion, either the energy of the engine should be decreased until the wheel ceases to revolve, or its energy increased unti

GILBERT THE MAGICAL MASON

etters of thehebrewalphabet, eachofwhich, as is well255 known, being equally a letteranda number.the22 paths, added to the 10 sephiroth, form the famous 32 waysofwisdom, which descending by successive emanations uponman,enable'him tomountup to the source of wisdom passing successively upward through these 32 paths.thisprocess of mental abstraction was the rabbinic form of what the hindoo knows as yoga, or unionofthehumanwith the divine by contemplation and absorptionofmindinto a mystical reverie.thehumansoul is again conceived of as distributed throughseveraldistinct forms of conscious manifestations related to thesetensephiroth: the precise allotment which i have received i amnotat liberty to disclose;butthe several kabalistic treatises give several groupings which are all relevant one to

's origin and destiny. some have led livesof solitude, others294themagical masonhave formed groups of pupils, others have founded sects of mystics, such as the quietists, of some we have heard by name, others have worked and risen unknown to fame. systems designated for spiritual development have arisen among many peoples, and some survive, but many have passed into oblivion. in india we find the yoga systems, raja yoga and bhakti yoga, which seem unfitted for successful use by europeans. there is the rosicrucian system of personalprocessesdepending upon will and concentration, and beyond these upon a long series of intellectual exercises: and lastly there is the christian system of spiritual development, which one who has adopted the life of a christian priest might carry out to a gloriou

man mind of concrete thought'306themagical masonwhich dwells in three bodies- the desire body, the vital body and the dense body. the hindoo ancientvedantaphilosophy usesatmaas the godhead,butcallsbuddhi, ananda mayakosha;the highermanas-vignana maya,and the lowermanas- mano maya. pranaand thelinga sarirait combines asprana-maya-kosha,and the material bodysthulasarira,itnamesannamayakosha.theraja yoga, or system of divine magical art, named the buddhic principle -karanopudhi,the combinedkama manas- sukshmo padhi;and the prana, linga and sthula sarira are combined as thesthula-upadhior basis.fromthis superficial glance at some of the various theories of hte constitution of man it is possible to draw up a provisional scheme of comparison between the views of the several theosophies already m

GILBERT THE SORCERER AND HIS APPRENTICE

so far as they demonstrably arise from the physicalbody, and here again we find a great deal of the road to health. because if the physical body get out of gear, if there is disease or.sickness of any kind, it arises from some disharmony in the tatwic condition; and the great healer of all, themedicatrixnaturae,residesinmanas, and it is by the stilling of the physical body that we arrive at that yoga, at that union of the i-hysical and the mental, whereby nature herself restores the lost harmony. take the case of the neurotic, take the case where taijas is over. prevalent in the nerves, and you get restlessness and exhausted nerve centresloss of tone, as they say. the ignorant practitioner, now i am happy to say getting much fewer than he was before, piles on tonics, piles on change of ai

ioner, now i am happy to say getting much fewer than he was before, piles on tonics, piles on change of air and so forth, and gradually increases the mischief, because he knows no better. but he who has eitherthetatwas223studied occult science, or, as is often the case, and is practically quite as valuable, has intuitively grasped it, will do nothing of the kind. he will see the necessity for the yoga in such cases- whether he calls it by that name or not- and he will probably apply depressants. well, now, as i said, the eastern doctrine tells you to raise yourself to your higher self, the western hermetic doctrine says unite yourself to your higher and divine genius- that is a higher plane still,viinana,now it is impossible at this time to follow out that process or even to indicate what

GNOSTIC HANDBOOK

, by flowing with the punches, rather than against them. there is no lifedenying here, more a transcendence achieved amidst the chaos. at the same time, evola does not wish to see partial. his approach is that there are many ways to "ride the tiger, one can ride slowly and with care, or struggle into the night, one can beat it into submission or lull it with song. evola other published works, the yoga of power and the hermetic tradition offer various interpretations of the means to achieve the aristocratic self. evola s worship of the heroic brings us full circle, it brings us back to the yugas and the greek model with its trans=temporal heroic age. the age of heroes in the greek system exists outside the time based cycle of gold, silver, copper and iron, it is that call to go beyond the n

mption. the right hand path is symbolic and the images regarding sexuality are applied symbolically with strict moral codes enforced. the left hand path is literal and uses the very things that the right hand path condemns to achieve liberation. these two paths have many similarities to the terrestrial and celestial traditions. for more information we can turn to julius evola's excellent text the yoga of power for details of the different traditions within the buddhist tantra's. there is a significant difference between the two tantric paths, that of the right hand and that of the left hand. in the former the adept always experiences someone above him even at the highest level of realisation. in the latter he becomes the ultimate sovereign. in the buddhist tantras, buddha paradoxically uph

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

the hga and union with the hga. each stage has its own characteristics and dangers (fig 17) the holy guardian angel the first stage:the external angel the first stage in the spiritual life is to experience the hga as a separate entity. as a novice in the gnostic tradition we experience the battles with the animal and adept, and sense the hga as a far away goal. in many traditions (such as bhakti yoga) the hga is seen as a focus of devotion and veneration. it is even sometimes visualized as a deity or personal spirit. this stage of the spiritual path is where we mind body emotion life out of balance work etc life centred on the true self fig 16 gnostic theurgy page 69 work to subjugate the mind and body and awaken the hga. this stage is probably one of the most misunderstood aspects of the

emanated from the physical sun. accordingly, a system of solar meditation may be developed. this form of practise is found in many of the great esoteric systems that have existed throughout time, the essenes daily greeted the sun at dawn, their calendar, in opposition to the prevailing calendar of the pharisees, was solar rather than lunar based. the ancient hindus had an evolved system of surya yoga, the mayans and aztecs believed that the sun was a great source of power that had to be honoured and supplicated, and in most of the old pagan traditions the sun had an honoured place. probably one of the most outstanding examples is found in akhenaton, the sun pharoah of ancient egypt. for the gnostic the physical sun is a window through which the solar sphere shines, it emanates x and y fac

og salivates when he hears the bell, because the bell is associated with food, but going much further. the founders of nlp found how easy it was to lock emotions into certain gestures. this, surely, is the basis for the age old use of mudra (hand movement) and gestures in occult practise. there are many ancient traditions that use such methods of gesture and movement including; asana and mudra in yoga, runic postures and the hand letters of the israelite priesthood. dress and ritual materials the clothing of the ritualist can vary according to rite and to tradition. it can be very elaborate such as the ritual clothes worn in the temple of solomon or even nothing at all such as in the skyclad (naked) tradition of some schools of natural ritualism and wicca. in gnostic ritualism a white robe

GOETIA LUCIFERIAN

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

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

attered around the world, that they are in communication with one another, and that how they use their illumination depends upon their character and predisposition. this is all that one must grant to consider the great brotherhood, or secret chiefs, as well as their opposition plausible. in medieval tibet, this was known as the whispered succession. it is an open part of the literature of tantric yoga, and the often-invoked tibetan connection of adepts and publicists comes quickly to mind. it was the hidden church of karl von eckartshausen that brought aleister crowley to the path, and small wonder; von eckartshausen wrote in the 18th century of..the society of the elect, which has continued from the first day of creation to the present time; its members, it is true, are scattered all over

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

sical force, like a mist, emanat ing from your body. let it swirl around the atmosphere of the drele. let it gradually forro a protective spherical shell or wall around you ata distance equal to the circumference of the circle. this mental projection should accompany.your tracing of pentagrams and/or hexagrams to banish all foreign elements and influences from your cirde. a method used in tibetan yoga, which is quite effective, is to imagine millions of tiny rays of light emanating from your subtle body outward in all directions. the length of each ray is equal to the radius of your circle. at the end of each ray you must imagine the head of a fierce demon (a 'wrathful' deity) facing outward and snarling with protective power. let these demon heads form a strong protective shell around you

1. devotion this is the way of the heart. sincere devotion to a deity, calling on the divine narre, mantras, japa, and filling your mirad with the known divine qualities and attributes will, in time, bring about a confrontation with that deity. this is the safest method, but also the slowest. study crowley's liber astarte for details of this method. this method is the western equivalent of bhakti yoga. 2. ceremony this is the way of the mirad. it is the most direct method involving a straightforward invoking of the desired deity. the signposts presented inenochian magic and in this manual can be used to create the invoking ritual details are provided in enochian magic. the ritual should be such as to enduce a degree of samadhi or singlepointed concentration. 3. drama this method is the way

ld a magical weapon, if you have one. try incense of various kinds. try the exercise while either standing or sitting. always use a banishing ritual, but otherwise it is a good idea to experiment with different things. what will work well for one person may not work for another. your magical diary will show you what works or doesn't work for you. notes to step 2. this technique is used in tibetan yoga and is remarkably effective. when you "feei" your empty body coexisting with your physical body, then you will be able to experience your subtle body or aura. with mastery you will find that this subtle body contains the naclis and chakras of kundalini yoga. notes to step 3. this is the critical step in this exercise. normally you associate your body with the physical. now you must shift your

"partner" is no longer needed. when you reach this stage you will realize that both the feminine and masculine currents are of equal intensity within yourself. this stage is sometimes called "experienced unity" the mahamudra stage is fully realized in the 4th aethyr, paz, but can be practiced successfully after crossing the abyss in the 10th aethyr, zax. for details on mahamudra and an excellent yoga to practice, read tibetan yoga and secret doctrines by w.y. evans-wentz. note: in spite of what you may have read elsewhere, the karmamudra stage is the lowest and most dangerous to. practice. if you have any reservations, skip it and proceed to jnanamudra. the sole practical benefit of karmamudra, as far as enochian magick is concerned, is that successful practice will often allow you to adv

, and whose mouths are clenched, who are folded in upon themselves, the liquor of whose 233 bodies is dried up, so that nothing remains but a little pyramid of dust" this aethyr holds the fate of those who have detached themselves from their humanity. study them well and see where their yogas and their meditations have led them. to be learned vta for all who practice there is a lesson any form of yoga or meditation. 234 zim, the garden of nemo he is, as said, the "nameless one" who has so many names, and yet whose names and whose very nature are unknown. he is the "initiator" called the "great sacrifice "for, sitting at the threshold of light, he looks into it from within the circle of darkness, which he will not cross; nor will he quit his post till the last day of this life-cycle. it is

hile even numbers (2, 4, 6 and 8) are feminine. aiq bkr thus reveals the feminine nature of the vovin. the vrelp is largely concerned with lifting human consciousness upward into the higher spheres of spiritual consciousness. the vovin is largely concerned with bringing spiritual consciousness down into the lower spheres of human consciousness. the formula of vrelp includes the techniques of raja yoga. the formula of vovin includes the techniques of kundalini yoga. there are at least four specific orders of the dragon as follows: 1. vovin-telokh,the dragon of death whose number is 638. this dragon is closely related to torz oxi, a governor of the 19th aethyr, pop. 2. vovin-toant, the dragon of love whose number is 384. this dragon is closely related to pakasna, a governor of the 2nd aethyr

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

out his or her psychic status. careful study of the monograph for an hour on the night of the weekly lesson, and a few minutes' meditation on it each day, at a convenient time, plus an occasional test of any exercise, will do more for the student than anything else. previous studies and beliefs are the greatest source of trouble. members who have studied theosophy, new thought, christian science, yoga philosophy, or practical psychology for one year, two years, or five years.as is often the case.believe that they should see some special good coming from the rosicrucian teachings after ten weeks of study. they attempt to compare the knowledge gained through our teachings in ten weeks with what they have learned in five years from other systems.always deciding that they are receiving very li

HELENA BLAVATSKY THE KEY TO THEOSOPHY

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

ody being in their view something beneath contempt, and merely an illusion. nor is the vedanta the only philosophy to reckon in this manner. lao-tzu, in his tao te ching, mentions only five principles, because he, like the vedantins, omits to include two principles, namely, the spirit( atma) and the physical body, the latter of which, moreover, he calls "the cadaver" then there is the taraka raja-yoga school. its teaching recognizes only three principles in fact; but then, in reality, their sthulopadhi, or the physical body, in its waking conscious state, their sukshmopadhi, the same body in svapna, or the dreaming state, and their karanopadhi or "causal body" or that which passes from one incarnation to another, are all dual in their aspects, and thus make six. add to this atma, the imper

xt chr stians instead of christians. every good individual, therefore, may find christ in his "inner man" as paul expresses it, whether he be jew, muslim, hindu, or christian. christ see chr stos. christian scientist a newly-coined term for denoting the practitioners of a healing art by will. the name is a misnomer, since buddhist or jew, hindu or materialist can practice this new form of western yoga with like success if he can only guide and control his will with sufficient firmness "mental scientists" is another rival school. these work by a universal denial of every disease and evil imaginable, and claim, syllogistically, that since universal spirit cannot be subject to the ailing of flesh, and since every atom is spirit and in spirit, and since, finally, they-the healers and the heale

endor and samuel. neo-platonists a school of philosophy which arose between the second and third century of our era, and was founded by ammonius saccas, of alexandria. the same as the philaletheians, and the analogeticists; they were also called theurgists and by various other names. they were the theosophists of the early centuries. neo-platonism is platonic philosophy plus ecstasy, divine r ja-yoga. nephesh (heb) breath of life, anima, mens vitae, appetites. the term is used very loosely in the bible. it generally means prana "life; in the cabala it is the animal passions and the animal soul. therefore, as maintained in theosophical teachings, nephesh is the prana-kama principle, or the vital animal soul in man. nirmanakaya (sans) something entirely different in esoteric philosophy from

spirit self-potent" this creative principle is the primum mobile of everything to be found in the universe-its soul or ideation (see "seven principles" in man) occultism see occult sciences. occult sciences the science of the secrets of nature-physical and psychic, mental and spiritual; called hermetic and esoteric sciences. in the west, the cabala may be named; in the east, mysticism, magic, and yoga philosophy. the latter is often referred to by the chelas in india as the seventh "darshana (school of philosophy, there being only six darshanas in india known to the world of the profane. these sciences are, and have been for ages, hidden from the vulgar, for the very good reason that they would never be appreciated by the selfish educated classes, who would misuse them for their own profit

ed under longinus, the eminent philosopher-critic, became the disciple of plotinus, at rome. he was a neo-platonist and a distinguished writer, specially famous for his controversy with iamblichus regarding the evils attending the practice of theurgy, but was, however, finally converted to the views of his opponent. a natural-born mystic he followed, like his master plotinus, the pure indian raja-yoga system, which, by training, leads to the union of the soul with the oversoul of the universe, and of the human with its divine soul, buddhi-manas. he complains, however, that in spite of all his efforts, he reached the highest state of ecstasy only once, and that when he was sixty-eight years of age, while his teacher plotinus had experienced the supreme bliss six times during his life (see "

HINE P OVEN READY CHAOS

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

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

ory. the article describes the procedures for the manufacture of minute quantities of what was alleged to be gold. the following letter is one of the very few which ayton wrote on notepaper bearing an. occult de ice (see the illustration on p. 19. in the course of this commumc tlon yton mentioned a dozen ancient writers on alchemy with evident familiarity, turned to theosophical publica!io s and. yoga and offered good advice about incense. it is inconceivable that the protestant vicar of chacombe would have tolerated the use of incense in the parish church, but his cellar, where he performed his alchemical experiments, may have reeked of the stuff. private i brought bronchitis home with me from london and have only had energy enough to get through what was absolutely required of me. as to

eneral lot of those who enter this study. of course, if a student can conquer entirely his lower nature, and develop his higher faculties, he is much more likely to get the full perception of the process. this again is a most difficult thing to enter upon, and all but impossible to those engaged in my business. in the list of works sold by the t[heosophical] p[ublishing] s[ociety] are some on the yoga philosophy which will give you some idea of the process for gaining the higher spiritual powers. in the "arya magazine" there were advertisements of publications on it, such as "a treatise of the sublime science1 t. w. wilson 'sub rosa' in the g.d, was at 63 cross street, manchester, when he became a founder member of the order's horus temple at bradford in may 1888. he was also a member of t

om. sp.ai? ilson is going to get me a platinum cup for burnmg it m like what he has. coal would be difficult for me to get at in the early morning. h.p.b. told him that any other metal would set free the elementals [nature spirits. a spirit lamp is burned under it. one of our friends the keightleys i has platinum and a spirit lamp for the purpose. in haste. 26 the alchemist of the golden dawn the yoga, reprinted from the arya magazine nos. i& ii. 3s. the two. there are also "occult science, the science of breath" and sabhapty swami on vendatic raj yoga. these 2 together come to 3s. including postage. the incense of dhoop is reserved class, per lb. 2.os.od. first class i 2s. od. second class 8s.od. third class ss.od; these books and this dhoop are all to be had of r. c. bary, esqre, said mi

be had of r. c. bary, esqre, said mithra bazaar, lahore, india. send p.o. to him. there is a special form for indian p.o.'s, by which they require you to give the name of father of native, tribe &c &c &c, which no one ever can do. i just put "not a native" and it has always acted. i forget whether i got the i2s. or the 8s. dhoop. it takes many years to arrive at unmistakeable lucidity by means of yoga. there may be many hallucinations. when in london i got i/z an hour in brit. mus. and looked in "annual register" for dr. price, and there it is sure enough. i almost think it was at p.96 for 1782. i also looked into "gentleman's magazine" and saw that price had expended all his powder of projection in the experiments at guildford, which favours my hypothesis that he was not a true adept, but

INITIATION INTO HERMETICS

ions, see the chapter concerning the spirit. as it has been said before, according to the elements, the soul is divided in exactly the same way as the body. the psychic functions, powers and properties also have their seat respectively in the soul and certain centers analogous to all the elements, which the indian philosophy designates as charkas. the awakening of these charkas is named kundalini yoga in the indian doctrine. i desist, however, from a comment on these lotuses or centers, because the student interested in this problem will find all the necessary enlightenment in the respective literature. i will touch on it only slightly and say that the lowest center is the so-called muladhara or earth center, having its seat in the lowest part of the soul. the next center is that of the wa

in the pattern of a diet, to get rid of slag and other impurities, or to save the body from illness and to compensate disharmonies, then ascetic measures may reasonably be employed, but beware of any exaggeration. somebody doing hard physical work would, indeed, be very foolish to deprive the body of substances absolutely necessary for its preservation, just because he is privately interested in yoga or mysticism. such extremes would doubtlessly end up with serious and dangerous injuries to the health. vegetarianism is not implicitly important for the mental progress or the intellectual development, unless it is supposed to be a remedy to clean the body from slag. a temporary abstinence from meat or animal food is indicated only for very specific magic operations as a sort of preparation

the idea or the image, will lead the electromagnetic air colored with the idea from the bloodstream through the astral matrix to the astral body, and from there to the immortal spirit through the reflective mental matrix. and this is the solution of the secret of breathing from the magic point of view. many theologies utilize conscious breathing for instructive purposes, as for example the hatha yoga system, without knowing the right process. several people have suffered severe damage to their health, a fact only to blame in the extreme breathing exercises asked for by this system, especially when such practices have been realized without the guidance of an experienced leader (guru. in most cases, the inexperienced reader has been persuaded to do these exercises because they were promised

shed. when you have arrived at this point, you will state that there is no better position for the body to relax and to rest. should anyone wish to use these exercises of physic carriage for the purpose of developing the will-power, he may make out various carriages at his own discretion, provided he is able to sit relaxed and comfortable without any disturbance at all for a full hour. the indian yoga system recommends and describes quite a lot of such positions (asanas, asserting that one may win various occult powers by mastering them. it must be left undecided whether it is on the strength of these asanas that such powers are set free. we need a certain position for our magical development, no matter which one, the simplest being that which we described above. it is meant to reassure th

magic evocation and the practical quabbalah. therefore i shall restrict myself to a short remark only. the first kind of loading is realized by repeating a magic formula and the desired effect is accomplished with the help of an entity selected for this purpose. the loading by mantrams is done by imagining or speaking a magic sentence in worship of a deity many times into a suitable talisman japa yoga. the quality of the deity in question becomes materialized in this manner. it is absolutely certain that fabulous results can be compassed on all planes in this manner. a loading by tantra is nothing else but the correct use of word magic where certain cosmic powers are employed with the help of suitable letters, words, etc, regarding the cosmic rhythm, sound, color and quality. 2-6. loading

ll express or order during his unity with god will be just the same as if god himself did say it. henceforth he partakes of all the four basic qualities of the godhead he is united with. magic physical training (x) 1. brahma& shakti he who knows other systems of initiation will find a certain parallel with my system since all paths leading to truth must be the same. let me mention here the indian yoga system concerning the snake power that is in accordance with the systems of the egyptian mysteries i have quoted. in kundalini yoga the scholar is exhorted to meditate on the muladhara center, the seat of which is the coccyx, and to perform pranayama exercises there. if we look closely at the symbolism of the muladharaa chakra we shall find tht this center has the shape of a yellow square wit

JASMUHEEN THE FOOD OF GODS

s 55 technique no. 11: sacred sex food 59 technique no. 12: violet light flooding 64 technique no. 13: divine amrita channel 68 technique no. 14: pineal& pituitary food 69 technique no. 15: downloading goddess energy 82 level 2& 3 nourishment& sensitivity development tools chapter 7 technique no. 16: cosmic cable hook-in 85 chapter 8 technique no. 17: nurturing home 92 chapter 9 technique no. 18: yoga teacher tool 101 techniques no. 19a, b, c, d, e: silence training, darkness training field non-displacement training, ambidextrous and weather training 105 level 3 nourishment& sensitivity development tools chapter 11 technique no. 20: discover your encodements 116 technique no. 21: de-tox program 124 technique no. 22: dow surrender 127 technique no. 23: cellular pulsing& forgiveness 129 tech

greater when we are pulled back into the beta field. in this stage we know by experience, that when we meditate, and take time out and make different choices that the feel good alpha vibes return. in this stage we are usually aware of the benefits of a healthy, fresh food, and maybe even a meat free diet; of the benefits of treating the body as a temple and exercising it and also the benefits of yoga and regular meditation, and time spent in solitude and contemplation; and perhaps we are even aware of the nourishment we receive when we are kind and compassionate to others and to ourselves. in this stage we are beginning to understand that life mirrors our own consciousness and that we can control the journey of our awareness as personal growth issues become important. here honesty and sel

nd are given the opportunity to ascend into a realm of pure light and leave our physical form. divine nutrition: the madonna frequency& the food of gods with jasmuheen 23 cycles of human awareness: delta stage 4: perfection consciousness theta stage 3: unified consciousness alpha stage 2: meditative consciousness beta stage 1: mass consciousness earth s field all that is us oneness tantra me them yoga me, me, mine service thriving& fulfilled seeking to thrive who am i? struggle to survive diagram no. 1 divine nutrition: the madonna frequency& the food of gods with jasmuheen 24. chapter 4 blocking our nourishment the atrophy of life in his book self matters current daytime tv guru and oprah winfrey supporter, dr phil mcgraw, shares that only people who choose to listen to their authentic se

ent and living on its light. the beta field is the field of poverty, violence, social injustice, emotional highs and emotional lows, and is generally a field of man-made, self-inflicted chaos. a beta field person can increase their capacity to see, hear, feel and be nourished by the gifts of the other zones through a simple change in lifestyle that includes meditation, mind mastery and maybe even yoga. the alpha field reveals the zen of life, allowing us down time, to chill out and re-set the direction of our own life, to assess the imbalances and re-address them hopefully for the good of all. time in the alpha zone improves our health and happiness levels and is step one in the direct and conscious feeding our soul. the theta field brings co-incidences that no longer seem to be random and

ully in the world. service also keeps us tuned to the kindness and compassion channel and attracts more love and support to our personal field. spending silent time in nature is one of the most amazing foods for the soul, as it really allows us to gain peace, quiet, solitude and feed off the pranic particles that are generated by nature and the trees, sunshine and the earth. this is part of surya yoga. the use of sacred music chants and devotional song also keeps us tuned to the theta. delta fields as both de-stress our physical, emotional and mental bodies, and allow us to feel and recognize the divine in its purest form. we discuss the influence of healing sounds in more detail later. divine nutrition: the madonna frequency& the food of gods with jasmuheen 49 this 8 point lifestyle plan

ores of your skin and through your eyes. it will then take this nourishing light directly into your brain and circulate it via your pineal and pituitary glands and through the hypothalamus. next do this while lying in the ocean. this is highly recommended by the indian yogis as the combination of solar feeding while immersing the body in the ocean s ionic particles is very nourishing. doing surya yoga* on the beach is also very nourishing. walk regularly along the ocean shore to absorb wind prana or in high mountains and breathe deeply of the fresh sea or mountain air. hug trees particularly big strong healthy ones. connect with the tree via your heart chakra and send it love and light and ask for a mutual energy flow connection and support so that the tree can experience your experience i

K AMBER THE BASICS OF MAGICK

n magick) ii. the witches' pyramid a. faith in your abilities and powers. b. imagination to vividly create in your mind that which you desire to manifest. c. will to achieve your goal despite all obstacles. d. secrecy to keep your magickal intention concentrated and pure. iii. the four qualities of the mage a. to know b. to will c. to dare d. to keep silence iv. preparatory skills (hatha and raja yoga are good aids to developing these) a. cleansing, clearing and stilling b. grounding c. centering d. concentrating ieving one-pointedness) v. defining the goal: form vs. essence vi. working with the power a. confining it (casting the circle) b. raising it c. sending it (channeling it. for imediate effect or into storage d. earthing the excess (grounding it) vii. systems and techniques a. spell

to invoke it. the tattvas some occultists prefer to describe the magical elements as tattvas according to the eastern system. notice that these symbols and colors are generally different than the western symbols and colors for the elements. element tattva tattvic symbol= earth prithivi yellow square water apas silver crescent fire tejas red triangle air vayu blue circle (spirit) akasa black oval yoga yoga originated in india. it is a physical or mental discipline designed to condition and invigorate the mind and body. there are many kinds of yoga, but they may be generally divided into three main types. hatha yoga- affect the mind through the body using physical exercises; improve physical health and endurance. raja yoga- affect the mind through mental training; improve concentration. man

yoga originated in india. it is a physical or mental discipline designed to condition and invigorate the mind and body. there are many kinds of yoga, but they may be generally divided into three main types. hatha yoga- affect the mind through the body using physical exercises; improve physical health and endurance. raja yoga- affect the mind through mental training; improve concentration. mantra yoga- affect the mind through chanting and affirmation; achieve relaxation. meditation this is a much touted area of the occult. there are many meditation techniques, and many claims made for the benefits of meditation. basicly, meditation has two functions- relaxation, and perhaps, improved concentration. there are two main types. 1) concentration meditation (focusing, the basics of magick get an

ings in such a way as to cause realization of the subjectivity and illusion of experience. this is done in a effort to attain trancendental awareness. such statements as 'this body is not me, fall under this category. buddhist meditations are usually of this type. chakra meditation there is a special type of concentrative meditation which we will call 'chakra meditation. this is basicly kundalini yoga- the practice of causing psychic energy (kundalini) to flow up sushumna, energizing the various chakras along the way. the practice, considered dangerous by some, will produce deffinite physiological sensations and psychological effects if continued long enough. it should not be attempted by epileptics or persons with an unstable mental or physical condition, or with heart disease. certain dr

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

s to be healthy, but ultimately, good health is a mentual quality (attitude. the four-fold breath with physical exercise too, moderation is advised (you should be cautious, or not attempt it if you have a respiratory or heart condition. check with your physician if in doubt, and don't overdo) one of the most useful physical exercises is pranayama, or controlled breathing (actually a type of hatha yoga exercise. for this and any other calesthentics or hatha yoga which you might choose to do a 'kitchen timer' is suggested (many of these aren't accurate for under three minutes, but are helpful for longer periods. the main purpose of pranayama is to relax the body and mind. there are many kinds of pranayama, but a simple one called the 'four-fold breath' will suffice. this consists of four sho

LAITMAN M FROM CHAOS TO HARMONY

lienation and the intolerance of others, that we must create the balance between us and other people. we must use our own egos as levers to elevate us to that state. a return to nature can be a fascinating experience, but it will not assist us in uprooting the problem we are suffering from imbalance at the human level. the return to nature is often coupled with other traditional teachings such as yoga, tai chi, and a variety of meditative techniques. such teachings provide calm, peace, and a sense of wholeness. however, they cannot bring us closer to realizing nature s goal, since they rely on suppressing the ego and diminishing it. in doing so, they lower the human ego from the speaking degree to lower degrees, called animate, vegetative, and inanimate degrees within man. therefore, these

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

al physics from ucla, is a lecturer and a quantum physicist who has had contacts with renowned physicist david bohm (1917-1992) and studied with richard feynman (1918-1988, among the most prominent physicists of the 20th century. dr. wolf has also authored eleven books that were translated into several languages. among his books are: taking the quantum leap: the new physics for nonscientists; the yoga of time travel: how the mind can defeat time; matter into feeling: a new alchemy of science and spirit, and mind into matter. j e f f r e y s at i n ov e r, m d, m s c dr. jeffrey satinover holds degrees from m.i.t (sb, harvard (edm, the university of texas (md, and yale (ms. he completed psychoanalytic training at the c.g. jung institute of z rich. he is a former fellow in psychiatry and chi

LAITMAN M THE KABBALAH EXPERIENCE

ur science will learn how to work with these systems very well. b e l i e f s, m y s t i c i s m a n d t h e s u p e r n a t u r a l 285 t h e t e ac h i n g s o f t h e e a s t q: in one of your talks, you said that kabbalah is the only method that allows us to come out to the spiritual worlds and to perform the correction of the world by ourselves. but there are other systems, such as buddhism, yoga, and sophism that speak of various means of enlightenment to develop cosmic awareness and states of nirvana, or samadhi. i ve read many of your books, and i think most of the eastern teachings speak about the same thing, only in a different language, which stems from the differences in culture and psychological differences. but many sages from india and china, such as buddha, osho and others

onsequently affect themselves. but we must differentiate between influence that is purely psychological and a true influence on life. q: what do you think about methods such as reiki? a: i am not connected with any other methods, and i do not see any of them in kabbalah. however, i do not deny the fact that they do help people improve their lives physically and psychologically. i do not object to yoga or reiki v if they help, why not? but i do not see any spirituality in them. spirituality is only a collection of psychological phenomena. there is no harm in one person seeing more than others. the bedouin tribesmen, who live in the desert, can see much farther than ordinary people t h e k a b b a l a h e x p e r i e n c e 290 can. they can look at a cloud and know of something that is going

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

es. 3 vols. paris: derry- livres, 1931. reprinted laval, france: n.p. 1962 1963. bardo th dol (the tibetan book of the dead) nowhere is the art of dying more sophisticated than in the culture of tibet, whose religion evolved from the shamanistic b n into tantric buddhism beginning in the eighth century. in tibetan thought, the process of right dying is as important as right living. a high form of yoga a spiritual discipline of meditation has developed over the centuries to speed the spirits of the death on their afterlife spiritual journey and enable them to be conscious of the experiences waiting to greet them. the bardo th dol, the tibetan handbook on dying, the afterlife, and rebirth, is of remote antiquity. there is no known author or authors; more than likely, it was honed and refined

dhas grant me the strength of their compassion so that the terrors of the bardo will not come. most escape the second stage through the third stage, rebirth; the circumstances of rebirth are determined by past karma. the most enlightened of yogis are said to bypass all of the bardo, going directly to a paradise realm or else directly into another body in rebirth without any loss of consciousness. yoga during life prepares one for the after-death experiences. see also buddhism; demons for further reading: bromage, bernard. tibetan yoga. 1952. wellingborough, northamptonshire, uk: aquarian press, 1979. evans-wentz,w. y, ed. the tibetan book of the dead. 3rd ed. london: oxford university press, 1960. baudelaire, charles charles baudelaire (1821 1867) was a french poet who was seemingly obsess

can gaze upon these insubstantial beings with equanimity, then one will escape rebirth and achieve nirvana. see also bardo th dol; hell and heaven; hinduism;mara for further reading: benard, elisabeth. the tibetan tantric view of death and afterlife. in hiroshi obayashi, ed. death and afterlife: perspectives ofworld religions. westport, ct: greenwood press, 1992, 49 64. bromage, bernard. tibetan yoga. 1952. wellingborough, northamptonshire, uk: aquarian press, 1979. conze, edward. buddhist thought in india. 1962. reprint, ann arbor: university of michigan press, 1967. evans-wentz,w.y, ed. the tibetan book of the dead. 3rd ed. london: oxford university press, 1960. rahula,walpola. what the buddha taught. 1959. 2nd expanded edition, new york: evergreen, 1974. zimmer, heinrich. philosophies

on in this life, so that priests became something approaching magicians. after settling down in the indian subcontinent, the aryans became more introspective, started asking questions about the ultimate meaning of life, and developed an ideology centered around release or liberation (moksha) from the cycle of death and rebirth (samsara. the various disciplines that are collectively referred to as yoga developed out of this introspective turn. because some of the artifacts that survive from the harappan period appear to be human beings in yogic meditation poses, it seems likely that the aryans picked up these practices from the indigenous peoples. to understand the worldview of classical hinduism it is necessary to understand that the process of reincarnation was viewed negatively, as a cyc

dava dance in his familiar form as nataraja, lord of the dance. in the words of the kurma purana: when all the gods are consumed by fire, the mountain-born goddess parvati [shiva s consort] stands alone [and] the supreme lord looks at the goddess as he dances the tandava dance. this goddess of supernal felicity in turn drinks in the nectar of the dance of her husband while she herself, abiding in yoga, enters the body of the trident-wielding god. quitting his tandava dance as he pleases, the blessed pinaka-bearer [shiva] whose nature is light burns up the orb of the egg of brahma [i.e, the manifested cosmos. then, while the gods brahma, vishnu and the pinaka-bearer alone remain, the earth, with all her properties, dissolves into the waters (dimmitt and van buitenen 1978, 44) finally, the a

shed from its original meaning in eastern religions. the expression lefthand path is taken ultimately from south asian tantrism, which distinguishes between dakshinachara or right way and vamachara (also vamamarga) or left way sects and practices. there are left-hand path practices within both hinduism and buddhism. the most well-known of these involve sexual intercourse, which has caused tantric yoga to become almost synonymous with sex yoga in the minds of many westerners. western sex magic is, in fact, very much indebted to traditional tantric practices.however, the traditional vamamarga of hinduism and buddhism encompass much more than sex. many practices involving the magical use of mantras, for example, are characteristic of left-hand tantrism. see also aleister crowley;magic and mag

LIBER 777

maruts [vayu] wind k 12 hanuman, vishnu (as parasa-rama) yellow k 13 chandra (as) loathsomeness of food p 14 lalita (sexual aspect of sakti) dark blue k 15 shiva bloody corpse i 16 shiva (sacred bull) beaten and scattered corpse i 17 various twin and hybrid deities white k 18[[krishna] worm-eaten corpse i 19 vishnu (nara-singh avatar) gnawed by wild beasts corpse i 20 the gopi girls, the lord of yoga bloated corpse i 21 brahma, indra liberality r 22 yama hacked in pieces corpse i 23 soma [apas] water k 24 kundalini[[yama] skeleton corpse i 25 vishnu (horse-avatar) limited aperture k 26 lingam, yoni putrid corpse i 27[[krishna] blood-red k 28[[the maruts] purple corpse i 29 vishnu (matsya avatar) conduct r 30 agni [tejas, yama [as god of last judgement] light k 31 surya (as) fire k 32 brah

LIBER ALEPH

he assumption of the form of hoor-pa-kraat. neglect not the daily miracle of the mass, either by the rite of the gnostic catholic church, or that of the phoenix. neglect not the performance of the mass of the holy ghost, as nature herself prompteth thee. travel also much in the empyrean in the body of light, seeking ever abodes more fiery and lucid. finally, exercise constantly the eight limbs of yoga. and so shalt thou come to the end. n the book of wisdom or folly 17 p de clavicula somniorum (of the key of dreams) nd now concerning meditation let me disclose unto thee more fully the mystery of the key of dreams and phantasies. learn first that as the thought of the mind standeth before the soul and hindereth its manifestation in consciousness, so also the gross physical will is the creat

ness and unworthiness, since the contrast or differential is so overwhelming to thee; but, becoming expert and adept, thou art balanced in the glory, and calm, even as the stars. c the book of wisdom or folly 137 ez de arte amoris et deliciarum mystici (of the art of love and of the pleasure of the mystic) he path therefore unto this beatific vision of beauty, o my son, is that practice of bhakti yoga which is written in the book called eight score and fifteen, or .astarte. by this mine hand when i was in gaul the beloved, at montigny that is hard by the forest of the blue fountain, with agatha my concubine, the very soul of love and of musick, that had ventured herself from beneath the cross austral that she might seek me, to inspire and comfort me, and this was my reward from the masters

hat is hard by the forest of the blue fountain, with agatha my concubine, the very soul of love and of musick, that had ventured herself from beneath the cross austral that she might seek me, to inspire and comfort me, and this was my reward from the masters, and consolation in the years of my sorrow. but the way that leadeth to the other form of this vision of beatitude, to wit, science is gnana yoga or raja yoga, of which i have written only here and there, as one who should throw great stones upon the earth in disorder, by default of building them nobly into a pyramid. and of this do i heartily repent me, and ask of the god thoth that he may give me (albeit at the eleventh hour) virtue and with that i may compose a true book upon these ways of union. thy first step, therefore, o my son

t if thou lack energy and endurance of thy bull, thy tools lie idle, and if cunning and intelligence, with experience also of thy man, thy shaft flieth crooked. so then, o my son, do thou perfect hyself in these four powers, and that with equity. s the book of wisdom or folly 159 #g de libra, in qua quattuor virtutes quipollent (of the balance, in which the four powers are of equal power) y gnana yoga cometh thy man to knowledge; by karma yoga thy bull to will; by raja yoga is thy lion brought to his light; and to make perfect thy dragon, thou hast bhakta yoga for the eagle therein, and hatha yoga for the serpent. yet mark thou well how all these interfuse, so that thou mayst accomplish no one of the works separately. as to make gold thou must have gold (it is the word of the alchemists, s

LIBER ASTARTE

istress. and mark well that the first should be of awe, the second of fealty, the third of dependence, the fourth of adoration, the fifth of confidence, the sixth of comradeship, the seventh of passion.1 7. further concerning the ceremonies. let then this invocation be the principal part of an ordered ceremony. and in 1 [compare the varies stages of devotion described by vivekananda in his bhakti-yoga, chapter .human representations of the divine ideal of love. t.s] svb figvra clxxv 3 this ceremony let the philosophus in no wise neglect the service of a menial. let him sweep and garnish the place, sprinkling it with water or with wine as is appropriate to the particular deity, and consecrating it with oil, and with such ritual as may seem him best. and let all be done with intensity and mi

LIBER CCXLII AHA

ple. the pupil, struck with awe, proclaims his devotion to the master; whereat the latter bids him rather unite himself with the augoeides. yet, following the great annihilation, the adept reappears as an angel to instruct men in this doctrine. the majesty of the master described. the pupil, wonder-struck, swears to attain, and asks for further instruction. the master describes the eight limbs of yoga. the pupil lamenting the difficulty of attainment, the master shows forth the sweetness of the hermit fs life. one doubt remains: will not the world be able instantly to recognise the saint? the master replies that only imperfect saints reveal themselves as such. of these are the cranks and charlatans, and those that fear and deny life. but let us fix our thoughts on love, and not on the fail

LIBER CLXV A MASTER OF THE TEMPLE

o reason. but i ve tried repeatedly going horizontally and downwards, always with the same result. gross and hostile things are below, pure beings above. the vision is good enough for what it is; it is clear and coherent. but i see no trace of scientific method in directing the vision. i explain further in the general comment. o.m] about this time frater v.i.o. appears to have been studying jnana yoga. there is a simple entry on november 30th, thou art that, without any attempt at comment, and on the following day ditto, but in a less degree. on december 4 we find this entry: the reading of jnana yoga revives very clearly the state of unity produced by the practice of raja yoga. there is a clearer conception, and the feeling of being very near the truth. n.b. during meditation the light ab

the word obtained last night. i then thought the value was 507= that which causes ferment or 5 plus 7= 12= he longed for, missed, etc. this shows how i went astray. i find however that the word actually adds to 607= adam primus. but 6 plus 7= 13 unity, love, and the tarot trump is death, and this is what he said he was writing (note apr. 21, 1917. ha=the sun; tha= the moon, as stated in the hatha-yoga pradipika [well worked out, method good; but not much of a place to have reached. you should have got more of the book, too. o.m] dec. 18th. note. there is one thing i had intended to mention before. instead of sleeping deeply, as was my former habit, i have lately noticed quite a change in this respect. sometimes, though resting, i retain consciousness most of the night. in this state i appe

LIBER COLLEGII SANCTI

book) before they could be admitted as a probationer. two past papers, from 1913 and 1945 respectively, may be found in equinox iv (1) and remembering aleister crowley by kenneth grant (another one, similar in format but different in specifics to the 1913 paper, survives in correspondence between c.s. jones and frank bennett. the reading list comprised. the equinox, up to the present number. raja yoga by swami vivekananda. the shiva sanhita or hathayoga pradipika. the spiritual guide of molinos. the book of the sacred magic of abramelin the mage [not in the list in book 4 part i& ii. levi fs dogme et rituel, or waite fs english translation thereof. the mathers-crowley goetia. 777. tannhauser, the sword of song, gtime h and geleusis h from crowley fs collected works. konx om pax by crowley

LIBER DCCCLX JOHN ST

inch little harpocrates till he fairly yells. and i will too! somehow! 6.15. i have now got into a sort of smug content, grinning all over like some sleepy chinese god. no reason for it, lord knows! i can.t make up my mind whether to starve or sandwich or gorge the beast st. john. he.s not the least bit hungry, though he.s had nothing to call a meal since thursday liber dccclx 26 lunch. the hatha-yoga feeding game is certainly marvellous. i should like to work marching and breathing with this mantra as i did of old with aum tat sat aum. perhaps two steps to a mantra, and 4-8-16 steps to a breath-cycle? this would mean 28 seconds for a breath-cycle; quite enough for a marching man. we might try 4-8-8 to start; or even 8-8-8 (for the chariot, wherein the geburah of me rises to binah.strength

t, my mother. as already written, years ago.1 4. at the altar. the accusation and defence as antiphonies. 5. the journey. bar and pass, and the 4 visions even as a mighty music. 6. the hanged man.the descent of adonai. 7. the installation.signs, etc. sealing as for opening; but insert sacrament. 1.15. during a lunch of 12 oysters, cepes bordelaise, tarte aux cerises, cafe noir, dispatched without yoga or ceremonial, i wrote the ritual in verse, in the egyptian language. i don.t think very well. time must show: also experience. i.d recite tennyson if i thought it would give samadhi! now more mantra, though by the lord i.m getting sick of it. 1.40. it occurs to me, now that i am seeing my way in the operation a little more clearly, that one might consider the first day as osiris slain, the s

it not written that except adonai build the house, they labour in vain that build it? 6.15. chez lavenue. not feeling like revision, will read through this record. my dinner is to be bisque d.ecrevisses, tournedos rossini, a coupe jack, half a bottle of meursault, and coffee. all should now acquit adepts of the charge of not knowing how to do themselves well. 7.20. dinner over, i return to mantra-yoga. one may note that i expected the wine to have an excessive effect on me; on the contrary, it has much less effect than usual. liber dccclx 38 this is rather important. i have purposely abstained from anything that might be called a drug, until now, for fear of confusing the effects. with my knowledge of hashish-effects, i could very likely have broken up the apophis-kingdom of yesterday in a

e is no danger. 7.40. at home again and robed. am both tired and oppressed, even in my peace; for the day has been, and the evening is, close and hot, with a little fog, and, one may suspect, the air is overcharged with electricity. i will rest quietly with my mantra as hanged man, and perhaps sleep for a little. 8.10. no sleep.no rest for the wicked .tis curious how totally independent is mantra-yoga of reverie. i can say my mantra vigorously while my thought wanders all over the world; yet i cannot write the simplest sentence without stopping it, unless with a very great effort, and then it is not satisfactory to either party! meditation.of the .rational. sort.on this leads me to suggest that active .radiant. thought may be incompatible with the mantra, itself being) active. one can read

7.55. settling down to copy. 10.12. have completed my two prescribed pages of illumination. will go and break my fast and do my business. 10.30. after writing letters went out and had coffee and two brioches. 11.50. at louvre looking up some odd points in the lore of khemi [egypt..ed] for my ritual. 12.20. i cannot understand it; but i feel faint for lack of food; i must get back to strict hatha-yoga feeding. 1.00. half-dozen oysters and an entrecote aux pommes. 2.05. back to work. i am in a very low physical condition; quite equilibrated, but exhausted. i can hardly walk upright. lord adonai, how far i wander from the gardens of thy beauty, where play the fountains of the elixir! 2.55. wrote two pages; the previous were not really dry; so i must wait a little before illuminating. john st

tic, venereal, or bacchanalian. it will be purely mystic. but as it has not happened yet.and just at present it seems incredible that it should happen.i think we may change the subject. what a fool i am, by the way! i say that .he is god, and that there is no other god than he. 1800 times an hour; but i don ft think it even once a day. 6.30. all my energy has suddenly come back. was it that hatha-yoga sandwich? i go on copying the ritual. 7.10. copying finished. i will go and dine, and learn it by heart, humbly and thoughtfully. the illumination of it can be finished, with a little luck, in two more days. i am disinclined to use the ritual until it is beautifully coloured.1 as zoroaster saith .god is never so much turned away from man, and never so much sendeth him new paths, as when he ma

LIBER E

ay gather more than a hint of its nature from the following books, which are to be taken as serious and learned contributions to the study of nature, though not necessarily to be implicitly relied upon. gthe yi king h [s.b.e. series, oxford university press. gthe tao teh king h [s.b.e. series. gtannhauser h by a. crowley. gthe upanishads. h gthe bhagavad-gita. h gthe voice of the silence. h graja yoga h by swami vivekananda. gthe shiva sanhita. h gthe aphorisms of patanjali. h gthe sword of song. h svb figvra ix 9 gthe book of the dead. h grituel et dogme de la haute magie. h gthe book of the sacred magic of abramelin the mage. h gthe goetia. h gthe hathayoga pradipika. h erdmann's ghistory of philosophy. h gthe spiritual guide of molinos. h gthe star in the west h (captain fuller. gthe dh

LIBER GRADUUM MONTIS ABIEGNI

s meditation practice on expansion of consciousness meditation practices equi- valent to ritual dclxxi leads to the grade of adeptus major leads to the grade of adeptus exemptus adeptus minor ritual viii ritual revealed in vision of eighth athyr probationer neophyte zelator practicus philosophus the four powers of the sphinx liber vii the building of the magic pentacle ritual dclxxi posture hatha yoga control of breathing liber ccxx the forging of the magic sword ritual cxx the qabalah liber dcclxxvii gnana yoga control of speech devotion to the order bhakti yoga control of action liber xxvii the casting of the magic cup liber dcccxiii the cutting of the magic wand no ritual no ritual liber lxi and lxv [in certain cases ritual xxviii] porta porta porta col -legii ad s.s. the knowledge and

rd ritual cxx the qabalah liber dcclxxvii gnana yoga control of speech devotion to the order bhakti yoga control of action liber xxvii the casting of the magic cup liber dcccxiii the cutting of the magic wand no ritual no ritual liber lxi and lxv [in certain cases ritual xxviii] porta porta porta col -legii ad s.s. the knowledge and conversation of the holy guardian angel control of thought. raja yoga. harmonizing of the knowledge& powers already acquired. liber mysteriorum the lamp dominus liminis lighting o f the magic 3 1. the probationer. his duties are laid down in paper a, class d.1 being without, they are vague and general. he receives liber lxi and lxv [certain probationers are admitted after six months or more to ritual xxviii.2] at the end of the probation he passes ritual dclxxi

ete results, if attained, would confer a much higher grade) further, he forges the magic sword. no ritual admits to the grade of practicus, which is conferred by authority when the task of the zelator is accomplished. liber xiii 4 4. the practicus. his duties are laid down in paper d, class d. instruction and examination in the qabalah and liber 777. instruction in philosophical meditation (gnana-yoga* examination in some one mode of divination: e.g. geomancy,8 astrology,9 the tarot.10 theoretical. he is given a meditation-practice on expansion of consciousness.11 he is given a meditation-practice in the destruction of thoughts.12 instruction and examination in control of speech. practical.13 further, he casts the magic cup. no ritual admited to the grade of philosophus, which is conferred

2 instruction and examination in control of speech. practical.13 further, he casts the magic cup. no ritual admited to the grade of philosophus, which is conferred by authority when the task of the practicus is accomplished. 5. the philosophus. his duties are laid down in paper e, class d. he practices devotion to the order. instruction and examination in methods of meditation by devotion (bhakti-yoga).14 instruction and examination in construction and consecration of talismans, and in evocation.15 theoretical and practical. examination in rising on the planes (liber o, caps v, vi. practical. he is given a meditation-practice on the senses, and the sheaths of the self, and the practice called mah.satipatth.na.16 (see the sword of song, gscience and buddhism. h) instruction and examination

editation-practice on the senses, and the sheaths of the self, and the practice called mah.satipatth.na.16 (see the sword of song, gscience and buddhism. h) instruction and examination in control of action.17 further, he cuts the magic wand. finally, the title of dominus liminis is conferred upon him.18 he is given meditation-practices on the on the control of thought,19 and is instructed in raja-yoga. he receives liber mysteriorum20 and obtains a perfect understanding of the formula of initiation* all these instructions will be issued openly in the equinox in due course, where this has not already been done. gradvvm montis abiegni 5 he meditates upon the diverse knowledge and power that he has acquired, and harmonises it perfectly. finally, he lights the magic lamp. at last, ritual viii a

LIBER LVII

ten .to the persevering mortal the blessed immortals are swift. yet, were it otherwise, no mortal however persevering could attain the immortal shore. as it is written in the fifteenth chapter of st. luke.s gospel .and when he was yet afar off, his father saw him and ran. had it not been so, the weary prodigal, exhausted by his early debauches (astral visions and magic) and his later mental toil (yoga) would never have had the strength to reach the house of his father. one little point st. luke unaccountable omitted. when a man is as hungry and weary as was the prodigal, he is apt to see phantoms. he is apt to clasp shadows to him, and cry .father. and, the devil being subtle, capable of disguising himself as an angel of light, it behoves the prodigal to have some test of truth. some great

by the pentagram, the elemental weapons, the robes, the god-forms, and such childish toys. we set phantoms to chase phantoms. we make our scin- laeca1 pure and hard and glittering, all glorious within, like the veritable daughter of the king; yet she is but the king.s daughter, the nephesch adorned: she is not the king himself, the holy ruach or mind of man. and as we have seen in our chapter on yoga,2 this mind is a very aspen; and as we may see in the last chapter of captain fuller.s .star in the west. this mind is a very cockpit of contradiction. what then is the standard of truth? what tests shall we apply to revelation, when our tests of experience have been found wanting? if i must doubt my eyes that have served me (well, on the whole) for so many years, must i not much more doubt m

has experienced the joy of connecting (say) 131 and 480 through 15, he will understand. further, it is the work itself, not merely the results, that is of service. we teach greek and latin, though nobody speaks either language. and thus i close: benedictus sit dominus deus noster qui nobis dedit scientiam summam.83 we may now return to frater p..s experiences. it will be remembered that he found yoga practices of any kind very difficult in the cold climate of his home; for he was now sufficiently advanced to need long spells of continuous concentration.very difficult from the early days of practice when twenty minutes in the morning and again in the evening sufficed for the day. further, he had entered on the third stage of life, and from a brahmachari become a householder. it was in the

LIBER LXVII THE SWORD OF SONG

th love, cried .master! i must know. already i can love. e.en so. the sage saluted me ram, ram,9 lmba p av ki b i dam, jani yh sb se m.zikl kam he, vah zavaz, t.mhar nam istarae< me< sine se iloa he, hmare pas aap cele, hm dva$ ic a ke vaste deeternity, your holiness the guru swami* thus i studied with him till he told me bs. 10 he taught the a b c of yoga: i asked ik vaste,11 kya haega .12 in strange and painful attitude,13 i sat while he was very rude.14 with eyes well fixed on my proboscis15 i soon absorbed the yogi gnosis. he taught me to steer clear of vices the giddy waltz, the tuneful aria, those fatal foes of brahma-charya;16 and said .how very mild and nice is one.s luck to lop out truth in slices, and chance to chop up cosmic crises*

as very rude.14 with eyes well fixed on my proboscis15 i soon absorbed the yogi gnosis. he taught me to steer clear of vices the giddy waltz, the tuneful aria, those fatal foes of brahma-charya;16 and said .how very mild and nice is one.s luck to lop out truth in slices, and chance to chop up cosmic crises* the correct form of address from a pupil to his teacher. see sabhapaty swami.s pamphlet on yoga. 35 40 45 50 55 60 65 70 my mahatma. what price kut humi? oh, how wise grampa must have been, bobbie! 24 the sword of song he taught me a, he taught me b, he stopped my baccy17 and my tea. he taught me y, he taught me z, he made strange noises in my head. he taught me that, he taught me this, he spoke of knowledge, life, and bliss. he taught me this, he taught me that, he grew me mangoes in h

e studied in .the kabbalah (sic) unveiled (redway. it is much to be wished that some one would undertake the preparation of an english translation of rabbi jischak ben loria.s .de revolutionibus animarum. and of the book .beth elohim. 139. cain.37.gen. iv. 8. 152. hunyadi.38.hunyadi janos, a hungarian table water. 161. nadi.39.for this difficult subject refer to the late swami vivekananda.s .raja yoga. 167. tom bond bishop.40.founder of the .children.s scripture union (an association for the dissemination of lies among young people) and otherwise known as a philanthropist. his relationship to the author (that of uncle) has procured him this rather disagreeable immortality. he was, let us hope, no relation to george archibald bishop, the remarkable preface to whose dreadfully conventionally

n upon the general danger of the practice, considered as a habit of long standing. in fact, lyre and lancet. recipe for curried eggs. the physiologist reproaches poor mr. crowley .this encroaches upon your frail cerebral cortex, and turns its fairway to a vortex. your cerebellum with cockroaches is crammed; your lobes that thought they caught .x. are like mere eggs a person poaches. but soon from yoga, business worries, and (frankly i suspect the rubble is riddled by specific trouble) will grow like eggs a person curries. this line, no doubt, requires an answer. the last ditch. first .here.s a johnny with a cancer; an operation may be useless, may even harm his constitution, or cause his instant dissolution: let the worm die .tis but a goose less. not you! you up and take by storm him. you

rm die .tis but a goose less. not you! you up and take by storm him. you tie him down and chloroform him. you do not pray to thoth or horus, but make one dash for his pylorus. and if ten years elapse, and he complains .o doctor, pity me! your cruel .ands, for goodness sakes gave me such .orrid stomach-aches. 68 the sword of song you write him, with a face of flint, an order for some soda-mint. so yoga. life.s a carcinoma, its cause uncertain, not to check. in vain you cry to isis .o ma! i.ve got it fairly in the neck. the surgeon crowley, with his trocar, says you a poor but silly bloke are, advises concentration.s knife quick to the horny growth called life .yoga? there.s danger in the biz! but, it.s the only chance there is (for life, if left alone, is sorrow, and only fools hope god.s t

iscard. but there is a true magical ceremonial, the central arcanum alike of eastern and western practical transcendentalism. needless to observe, if i knew it, i should not disclose it. i therefore affirm the validity of the qabalistic tradition in its practical part as well as in those exalted regions of thought through which we have to recently, and so hardly, travelled. eight are the limbs of yoga: morality and virtue, control of body, thought, and force, leading to concentration, meditation, and rapture. only when the last of these has been attained, and itself refined upon by removing the gross and even the fine objects of its 1 see berkeley and his expounders, for the western shape of this eastern commonplace. huxley, however, curiously enough, states the fact in almost these words

LIBER MMM

tation of a latin motto which appeared on the figure of the .golden and rosy cross. in geheime figuren (which design was in turn borrowed by mathers for the reverse of the .complete symbol of the rose cross. in the r.r. et a.c. ta.liber mmm the studentship syllabus of the 4 iot liber mmm this course is an exercise in the disciplines of magical trance, a form of mind control having similarities to yoga, personal metamorphosis, and the basic techniques of magic. success with these techniques is a prerequisite for any real progress with the initiate 3 syllabus. a magical diary is the magician s most essential and powerful tool. it should be large enough to allow a full page for each day. students should record the time, duration and degree of success of any practice undertaken. they should ma

LIBER SAMEKH

in section c. see explanation in point ii. 11 point ii ars congressus cum damone section a let the adept be standing in his circle on the square of tiphareth,12 armed with his wand and cup; but let him perform the ritual throughout in his body of light. he may burn the cakes of light, or the incense of abramelin; he may be prepared by liber clxxv, the reading of liber lxv, and by the practices of yoga. he may invoke hadit by gwine and strange drugs h* if he so will. he prepares the circle by the usual formula of banishing and consecration, etc. he recites section a as a rehearsal before his holy guardian angel of the attributes of that angel. each phrase must be realized with full concentration of force, so as to make samadhi as perfectly as possible on the truth proclaimed. line 1 he iden

LIBER V VEL REGULI

as a male human figure framed by a square, the legs spread, feet turned out, and arms raised so the hands and toes mark the corners of the square, whose centre is at the figure.s navel; this is approximately how the sign mulier is interpreted in the blue brick, apparently based on a sketch by crowley in a letter to achad (holding the exact stance of the vitruvian man would require advanced hatha yoga training to avoid falling over or incurring a groin strain; the fact that this sign is referred to the x in nox (again, see endnotes to the blue brick) might also be taken as an argument for it being this .x. posture. however the figure in book 4 part ii apparently referred to (cap. iii, a .design suitable for top of altar) is from the title page of tom. i of fludd.s utriusque cosmi. historia

MASTERING WITCHCRAFT

gical operation, and it functions hand in hand with the bubbling and boiling emotions evoked by means of your wicked imagination. it is in effect the lens through which the burning emotions are focused. in order to sharpen your will to the correct needlepoint, you may wish to employ one or two aids in the form of simple exercises designed to help concentration. eastern disciplines such as certain yoga meditation exercises can be used. they are very wearisome, but they do work, with perseverance. meditating on the single flame of a candle is also good, as is keeping the attention fixed upon a painted dot within a circle for half an hour without budging. the attempt to gaze at the second hand of a watch completing the circuit of one minute, maintaining one's awareness of the hand at every se

le matter of preserving a modicum of secrecy about your personal magical activities. you don't have to become paranoid, just avoid inviting trouble. now we have dealt briefly with the four cornerstones of magical practice, and they should speak for themselves. they reward contemplation. all successful witchery stems from their accurate employment. you can burn your cabalistic books and drown your yoga sutras they will avail you nothing in your quest for power unless you have already understood and mastered the ideas embodied in the witches' pyramid, the four great rules of magic which are the keys to all practical operations in the world of the unseen. casting your spells whenever you wish to work a piece of witchcraft, it is always best if you tie all your supercharged will, faith, and im

MICHAEL FORD WITCHMOON

of witch blood that waits beyond. what we are offering is a system based on witches sabbat/sethanic/luciferian witchcraft and the zos kia cultus. the primal aspect of vampirism (spelled also vampyrism) plays a significant role in the exploration of the self in it's lunar phase. you will notice the varied topics discussed, i find each relevant towards the proper training of a magickian. topics as yoga, cabalistic lore, chaos, sethian witchcraft and the zos kia cultus all holds a great line feeding each gnosis. take from it what you will but never sacrifice hard work and hard training for an easy out. once such a mistake is made, your very self is fodder for choronzon. a final note: approach the sorcery outlined in these pages through the art, it is a key to much more that awaits those who

ing plans,exercises, accomplishments, astral contacts, rites, etc. this will aid in your personal development and the techniques in which you employed as a part of your day to day system. it is during this time in which you practice frozen silence that you will be able to lay a foundation for astral control, shape shifting, dream control and fully exploring the functions of your human body. 24 24 yoga yoga is the process of controlling the body at all levels. this requires a large amount of mental and physical discipline which, when developed, will provide a tremendous reservoir of magickal energy within the practitioner. to develop the mind and spirit so that one may work magick it is necessary to control all parts of the body and brain. the greatest path of self control is through yoga

ll provide a tremendous reservoir of magickal energy within the practitioner. to develop the mind and spirit so that one may work magick it is necessary to control all parts of the body and brain. the greatest path of self control is through yoga. it is also the most difficult for the individual who is new to this path. the magickian who seeks the mastery of the self will no doubt be aligned with yoga and the levels of control it teaches. there is actually no way to study yoga, to fully understand it one must practice and employ it for the advancement of the self. yoga is very demanding for excitable and energetic types, but with persistence implementing its techniques, control can be developed quite quickly. there are numerous levels to the different techniques and disciplines of yoga, al

f this exists within the shaman and nature bound activities, for nature is the mother of all humanity. to open psychic levels of the mind requires a conscious effort to break all levels of useless learned behavior and thought patterns. then one can then restructure aligned with the development and understanding of psychic abilities. some of these abilities can be brought to the surface by intense yoga, pushing the self both 74 74 mentally and physically until the true strengths and weaknesses are known and dealt with. divination is the art of obtaining visions of a certain possible event that will take flesh.the witch cult which exists in base on the astral and dream level seem to be fueled by an even older current. this particular current is labeled as the 93 current, or thelema. love and

the luciferian path are as follows maps of self-attainment. one: by self-purification let the body be cleaned of impurities. fasting, abstinence and the disciplines of self-control for a period of time be implemented. by controlling the thoughts and intakes of the body may one later indulge and enjoy the pleasures of the earth. two: control by developing the will that the body shall become still. yoga and similar methods of obtainment be practiced until the self is still in the body. envision the self in present and direction or path from which you may become. three: the binding to the luciferic path of the adversary, the dedication to the great work of becoming. this may be conducted by ones own initiatory ritual, and the bornless one ritual of ascension. conduct these workings of high ma

of attack. defense servitors can be utilized for positive purposes also, such as defensive measures. the individual could have as many as they wish, although i only suggest one with the maximum of two. the warlock who would work with such forces should already have developed a powerful psychic defense, built up by continuous will training and discipline exercises. one may develop such strength by yoga and the various disciplines, building up an effective wall of mental strength which would be psychically invigorated by magical processes. the result would be a magickal wall which could deflect such psychic/astral attacks. such walls could also be utilized to reflect a hostile offensive back upon the attacker. 132 132 vampire servitor creation rites an evocation and creation of a vampire ser

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

he is the residue or remainder of the universe during cosmic dissolutions. heis elaborately described in the bhagavata purana, 5th khanda, chapter 25. ultimately he will destroy theworld: at the time of the final devastation of the complete universe [the end of the duration of brahma's life],a flame of fire emanates from the mouth of ananta (bhagavata purana 2.2.26) sage patanjali, the author of yoga-sutras, is considered by some to be an incarnation of shesha. he isthe author of the mahabhashya, the celebrated commentary on the grammar of panini, and a defense ofthat work against the criticisms of philosopher katyayana. his name allegedly represents that he fell asa small snake from heaven into the palm of panini (pata- fallen, anjali- palm. south indian v aishnava philosopher and spirit

MICHAEL W FORD THE VAMPIRE GATE

cess of vampirism and the absorbing of energy. qi is the far eastern concept of spiritual life force, or energy. this word is commonly referred to or related to the word air which can mean astral energy as well. one of the earliest mentioning of qi is in the analects of confucius composed around 479 b.c. the concept of qi or chi is indeed lifebreath, the essence of life itself. in the practice of yoga, specifically, ahrimanic yoga, the luciferian controls the flow of lifebreath throughout their body, growing stronger from refining the flow of this energy through the different chakras. while qi can be controlled, it is a part of the universe and thus may be absorbed and used magickally. 12 qi was written about by the chinese philosopher mo di and noxious vapors that would arise from a corps

ads. on his horns were ten crowns, and on his heads, blasphemous names. the beast which i saw was like a leopard, and his feet were like those of a bear, and his mouth like the mouth of a lion. the dragon gave him his power, his throne, and great authority. revelations the beast or dragon, much like the assyrian tiamat of old, can represent the luciferian who has mastered the aspects of ahrimanic yoga, that is the power of the demons of the flesh and mind. the control of demons in the body relate to the chakra points which can be focused to heighten individual mind and body power. this can be affected by astral energy life energy or chi as it is called. the sea is a source of evil as all is up to the taking reality can be shaped by dreams. think about that sentence carefully. what you thin

s coming to live with you. the power of positive thinking means a lot, anyone as a luciferian should approach life in a positive and productive way. control of emotions is essential in any successful magical practice. with the psychological and otherwise possible dangers in the luciferian path, it is important to have the control approach to the actual practice. a good place to start is ahrimanic yoga as described in liber hvhi. the chakras are important in channeling and focusing chi and the associations of the archdaevas therein. to start with taromati, moving upward through the spine will certainly activate a sense of calm and empowerment in the sorcerer. this will give a feeling of rising and elevation as you move up to each additional chakra. the luciferian who visualizes the twin ser

lizes the twin serpents coil upward around the spine, out of the shoulders and the connection to akoman in the ajna chakra and shortly after the ahriman aspect above will no doubt hold some results driven workings. control of nervous movements is also important in the storing and strength foundation of the chi energy from not only the chakras but the astral body as well. when performing ahrimanic yoga, focus in the energy 25 spiraling through your spine, allow it to be compressed when breathing into a sphere and then stored accordingly. you may try this before sleeping; it provides a powerful preparation and relaxation practice which will fuel your dreams or nightmares. as in the luciferian path, it is essential to the slowed study and planning of your short and long term planning. this me

e self first. in order to prepare your initiatory experience if you chose in vampyric magick or sorcery, it is imperative that you align your mind with forces which are in direct control of the self. firstly, one must prepare under the process of asana, or posture. a posture which relaxes your body to the point of where you can feel energy flow between you and the air around you. often, ahrimanic yoga (liber hvhi) will give a foundation for which you may afterwards get in a more relaxed and focused state of mind. 26 when preparing to project, keep the spine straight and lay in a position with your arms and legs held straight out your arms should be resting at your side. focus on rising up out of your body. an excellent method of developing this is to slow your heart rate by breathing exerc

ft paradigms or what you believe in constantly just be flexible enough to grow. physical energy vampyrism- touch this type of vampyrism is the process which requires a discipline to practice, a feeding focus with those whom you come into contact with. this energy, once you have reached into their energy field, will flow into your own astral body with your breath. the very importance of practicing yoga and the discipline associated with it will teach you the points of bodily and mental control. 1. establishing contact handshake, something handed to you, brushing up against individual draw in energy with both your nose and mouth, slowly steadily and visualize the energy flowing into you. 2. once your lungs are filled, break contact and allow yourself to exhale slowly. 3. you will feel a slig

MOTTA MARCELO THE COMMENTARIES OF AL

this verse is to be found in liber ii, the message of the master therion. this verse is best interpreted by defining 'pure will' as the true expression of the nature, the proper or inherent motion of the matter, concerned. it is unnatural to aim at any goal. the student is referred to liber lxv, ii, 24, and to the tao teh king. this becomes particularly important in high grades. one is not to do yoga, etc, in order to get samadhi, like a school-boy or a shopkeeper; but for its own sake, like an artist "unassuaged" means "its edge taken off by" or "dulled by. the pure student does not think of the result of the examination. 45. the perfect and the perfect are one perfect and not two; nay, are none! serious students are referred to our note to verse 11. the perfect is zero, and no matter ho

guard themselves against the tendency to confuse the vision with the knowledge and conversation, that is, to think themselves adepts within, and zelators must keep in mind that they are not masters of the temple! if they were masters of the temple, choronzon would no longer speak to them. for he who is a magister templi is no longer he. see liber aleph, chapters 1 64-1 65. there is a 'siddha' in yoga, described by patanjali, which consists of the ability to penetrate another's mind "and assume control thereof. this 'power' is often employed by 'black brothers, specially if the other mind belongs to one of the sick currents started by themselves. in such a case, the cakkrams of the owner of that mind are attuned to the influence of the 'black brother and his or her astral is 'in sympathy'

icy. the massed maggots of 'love' devoured mark anthony as they did abelard. for this reason the first task of the aspirant is to disarm all his thoughts, to make himself impregnably above the influence of any one of them; this he may accomplish by the methods given in liber aleph, liber jugorum, thien tao, and elsewhere. secondly, he must impose absolute silence upon them, as may be done by the 'yoga' practices taught in book 4 part i, in liber xvi, etc. he is then ready to analyse them, to organize them, to drill them, and so to take advantage of the properties peculiar to each one by employing its energies in the services of his imperial purpose. a man's kingdom may be as small as a family and children, or as a hock-shop; it may be as great as an industrial corporation, or an entire nat

mentary to al ii, 77 "work of wickedness" it should be clear by now that what we call virtue many others call wickedness. our own atavism rises against us in the path of spiritual revolution. our 'conscience' will tell us that we are being wicked when we struggle to free ourselves or others. face the phantom, then. you will be called wicked. he was. glory in it "kill her heart: this refers to the yoga practice of 'slaying the cakkrams, in this case the anahatta "loud and adulterous" see liber aleph, 116-118 "covered with jewels" cakkrams active "rich garments" purple, gold and scarlet a uric colors "shameless before all men" see al ii, 52, and the commentaries thereto. also remember that all children are shameless. if you are ashamed of yourself, change yourself; if you are ashamed of what

ahma, siva and vishnu. 75. the ending of the words is the word abrahadabra. the book of the law is written and concealed. aum. ha. aum is of course the sanskrit "word" familiar to most students (see book 4 part iii) ha is a way of spelling the letter whose value is 5 so that it shall add to 6. this uniting the 5 and the 6 is a symbol of the great work. ha is also the sanskrit syllable utilized in yoga to invoke the element of spirit, akasha "the ending of the words is the word abrahadabra: or, the purpose of the past magi is fulfilled in the magus of the aeon. the comment do what thou wilt shall be the whole of the law. the study of this book is forbidden. it is wise to destroy this copy after the first reading. whosoever disregards this does so at his own risk and peril. these are most di

ONYX TABLET OF SET

at what i think might be my "father" is actually myself, i can potentially become as he is- setamorphosis. xeper and remanifest. the eye of set this third degree phenomenon seems to be an enhanced intuitional perspective. it is not a literal eye, but a series or set of reflections based on the type and relevance of any given situation a priest or priestess of set might encounter. within kundalini yoga of east indian tradition, the "third eye" or "brow chakra" seems an appropriate metaphor. this "third eye" is "opened" via the process of personal initiation, and is considered a latent aspect of the language of the heart (intuition. this is the ability of the adept to establish and maintain an upward flow of energy within the spine- mixing both the objective, physical life-force with that of

PHILIP NEIL MYTHS LEGENDS EXPLAINED

osmic truth. he dances in a circle of flames, cupping in one hand the flame of destruction, and in another the drum of creation. the holy men who saw him dancing hailed him thus: we behold you dancing, source of the world, lodged in our own hearts! by you does this wheel of brahma turn. you, sole guardian of the world, are filled with maya. we take refuge in you! we adore you! you are the soul of yoga, the master of consciousness who dances the divine dance! this 11th-century bronze shows shiva as lord of the dance. rama and sita 114 rama and sita king dasharatha of ayodya in india was childless and made a special sacrifice to the gods, hoping that they would give him sons. meanwhile, the gods begged their lord brahma to help them against ravana, the demon king. so brahma asked the god vis

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

f occult interests from that time on" currently engaged in projects focusing on color scales, the outer order rituals, and the generation of magic squares. ma dhyan anupassana, aka suzan wilson, born august 26, 1954, sannyasin of bhagwan shree rajneesh, has studied eastern religion at san diego state university and practiced various occult systems since 1972. also a student and teacher of iyengar yoga. she is married to george wilson. they have three sons and plan to emigrate to new zealand as soon as possible where they will continue personal magickal work, writing, and teaching yoga. carl l weschcke, born september 10, 1930, b.s. in business administration, work toward doctorate in philosophy, d. ph. mag (honorary, certificate in clinical hypnosis. lifelong student of the occult, startin

writing, and teaching yoga. carl l weschcke, born september 10, 1930, b.s. in business administration, work toward doctorate in philosophy, d. ph. mag (honorary, certificate in clinical hypnosis. lifelong student of the occult, starting with theosophy, several years of work with crowley materials and as a correspondence student with the society of the inner light, study of jungian psychology and yoga. high priest in wicca, and administrator general aurum solis. president of llewellyn publications since 1960. david godwin, born in 1939 in dallas, texas, is a long-time student of esoteric lore. learned and knowledgeable about cabalistic practices, he has successfully mastered them and written a classic treatise on the subject entitled galwink cabalistic encyclopedia. out of print for severa

g analytical psychologists call the collective unconscious. introduction 21 though wholly impersonal in themselves and without characteristics that are readily understandable to the ordinary mind, the supemals are, to all <29> intents and purposes, what is commonly thought of as god. in the tibetan buddhist system, an analogous concept is suntaya, the void. and the realisation of the void through yoga processes and the technical meditations of the sangha is, to quote dr. evan-wentz's book the tibetan book of the dead, to attain "the unconditioned dharmakaya, or the divine body of truth, the primordial state of uncreatedness, of the supramundane bodhic, all-consciousness- buddhahood" in man, this light is represented by the very deepest levels of his unconscious-a mighty activity within his

crivtion of and the comment made bv jung to a sym601ic design brought to him by oneof his patients, evidently a desi& like to the lotus wand, for he savs "the vlant is freauentlv a structure in brilliant fierv colours and is shown bowing but of a led of d a r k s s ind carrying the blossom df light at the top, a symbol similar to the christmas tree" this is highly suggestive, and students both of yoga and magic will find in this curious indications of the universality of cogent sym601s. agi c aplr ocesses and symbols are, in short, receiving confirmation at the hands of experimental psychology. it remains for the reader to benefit thereby <94> the rose-cross is a lamen or badge synthesising a vast concourse of ideas, representing in a single emblem the great work itself- the harmonious rec

whose actions prosper may see this by experiment. meditation and mastery over the tattwas we have previously given summary rules for distinguishing the various colours of the different tattwas which are of great use to the beginner. but now we are going to explain the final method of mastering the tattwas, and of practising. this is a secret which was only imparted to the most promising adepts of yoga. but a short practise will fully show the important results to be gained by this practice. the student will by degrees become able to look into futurity at will, and have all the visible world before his eyes, and he will be able to command nature. during the day, when the sky is clear, let him once or twice for <104> about an hour or two withdraw his mind from all external things; and sittin

he pentagram, the epilogue 699 greater pentagram ritual and others. their practice without previous mastery of the g.d. forms is difficult if not fruitless. thelema, as a semi-organised collective of the magick users, goes to great lengths to include the structure of the g.d. in the a. a (seemagick in theory &practice. the grade structure employed is practically identical, although augmented with yoga and a different separation of learning tasks. however,the states of magickal consciousness as symbolised by the grades are the same. crowley used the space in the rr et ac mythos of the third order to "slot in" his conception of the a. a. nonetheless it was built f i d y upon the foundation of the golden dawn and evolved further by his successors in that light. before one can fully appreciate

ROBERT KIRK WALKER BETWEEN WORLDS

st as jewish mystics do to this day, whereby the head and feet were joined together, with the head between the legs, like a deep bow. this united the crown, or seat of divine consciousness in the head, with the kingdom, or expression of divinity in matter, the feet. thus the seer could foretell the future, for he united the extremes within his own body. the practice is also reminiscent of certain yoga postures, designed to enhance and realign the vital energies (see figure 6. worldwide copyright 1990, 1998-2001, rjstewart, all rights and permissions reserved http//www.dreampower.com/kirk_wbw/pg_92.htm (9 of 9 [10/9/2001 12:36:14 am] robert kirk- walker between worlds(pages 102-111) flip to page# commentary 102 figure 6. initiation position two looking through the knothole of a tree is a wi

RUBY TABLET OF SET

of time as a constant has been shown, then the mind or soul could not have acquired knowledge via an aeonic sight-seeing trip such as socrates describes. but the mind possesses the capability to cast itself forward and backward through time, since time is not fixed. the sphinx: correct. the process is to imagination what directed thinking is to unconscious dreaming. it is something like the raja-yoga technique of uniting the mind to a single idea through force of will, or like corresponding ceremonial magic techniques. the chimaera: but i thought that the object of yoga is to break the cycle of birth, death, rebirth through union of the soul or mind with the whole of existence. to one who achieves the eighth stage, samadhi, the concept of knowledge. itself a relative measurement of that w

s that adepts in all cultures and all ages have inclined towards this same realization, no matter what exploratory methods they may have used and what linguistic terminology they may have employed "proof" in the scientific sense is the achievement of identical results under identical circumstances by independent researchers. our comparison of just two initiatory systems. that of plato and that of yoga. meets these criteria exactly, given that the "identical circumstance" in this case is earthly incarnation. the chimaera: similar evidence could be obtained from additional case studies of other initiatory systems. but one substantiation suffices for our discussion. the sphinx: and now, i think, we are finally in a position to understand plato's distinction of the work of a true philosopher f

o family of love o foundation faith of god o holy spirit association for the unification of world christianity o jehovah's witnesses o mennonite church o religious society of friends in the u.s. o reorganized church of jesus christ of latter day saints o seventh-day adventist church o unity school of christianity o the way international o worldwide church of god. indian heritage groups o integral yoga international o international society for krishna consciousness o sri chinmoy centres o syda yoga dham o world plan executive council. islamic groups o american muslim mission o hanafi madh-hab center of islam faith o islamic center o shi'a islam o sufi order. japanese heritage groups o buddhist churches of america o nichiren shoshu of america o perfect liberty kyodan o zen center of rocheste

invocations. low mass has no music, one priest, and is the quickest to complete, usually done in half an hour. this is the early morning sunday mass for the fishermen, farmer, or years ago the domestics. nowadays they are able to go on saturday night. 18. ancient mysteries, pg. 236. the following page references without book titles are for this book. 19. this is similar to the concepts of tantric yoga. 20. pg. 236 21. again, following page references without titles are from this volume. 22. pg. 239 23. pg. 139 24. pg. 159 25. pg. 154 26. pg. 236 27. pg. 242 28. pg. 241 29. pg. 140 30. pg. 116 31. pg. 174 "a collection of esoteric writings aimed at providing a glimpse of this other world, as well as methods for reaching the state of consciousness where such glimpses are possible. 32. pg. 17

d to the united states as the "great satan" in the british parliament a protestant leader called the pope the antichrist. in a book titled prepare for war (1987, rebecca brown, m.d. has a chapter entitled "is roman catholicism witchcraft" dr. brown also lists among the "doorways" to satanic power and/or demon infestation the following: fortune tellers, horoscopes, fraternity oaths, vegetarianism, yoga, self-hypnosis, relaxation tapes, acupuncture, biofeedback, fantasy role-playing games, adultery, homosexuality, pornography, judo, karate, and rock music. dr. brown states that rock music "was a carefully masterminded plan by none other than satan himself (p. 84. the ideas expressed in this book may seem extreme and even humorous. this book, however, has been recommended as a serious referen

ics, gerald j. schueler, llewellyn. a fascinating read. this is the best of schueler's books. not to be accepted wholesale, but some interesting hypotheses. the enochian tarot, gerald& betty schueler, llewellyn. an interesting concept, but the divinatory meanings reflect schueler's rhp prejudices. as a matter of personal opinion, i find the artwork on the cards primitive, bland and ugly. enochian yoga, gerald& betty schueler, llewellyn. moving enochiana into a whole new magical technology allows free, unfettered rein to the authors' self-destructive theories and bias. not recommended. there have been other books dealing with john dee and the enochian system, but i have listed here those which i personally have read at this time. the omission of any title is not therefore necessarily a judg

SATANIC BIBLE

ween "white" and "black" magic, except in the smug hypocrisy, guilt-ridden righteousness, and self-deceit of the "white" magician himself. in the classical religious tradition "white" magic is performed for altruistic, benevolent, and "good" purposes; while "black" magic is used for self-aggrandizement, personal power, and "evil" purposes. no one on earth ever pursued occult studies, metaphysics, yoga, or any other "white light" concept, without ego gratification and personal power as a goal. it just so happens that some people enjoy wearing hair shirts, and others prefer velvet or silk. what is pleasure to one, is pain to another, and the same applies to "good" and "evil. every practitioner of witchcraft is convinced that he or she is doing the "right" thing. magic falls into two categori

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

school of buddhism, vajrayana, or diamond vehicle, is a sub-school of mahayana. it is sometimes called the tantric branch. vajrayana developed during the fifth and sixth centuries ce. its practices are intended to bring a person to quick enlightenment. its teachings are based on texts called tantras, which describe meditation and techniques for buddhist practice. some of these techniques include yoga (a physical and spiritual practice that can include holding difficult physical positions for some time, chanting or repetition of mantras, and the creation of mandalas (circular diagrams with spiritual significance, usually created with colored sand. tibetan buddhism is the most wellknown form of vajrayana buddhism. vajrayana buddhism is followed by 6 percent of buddhists. smaller schools wit

a person ages, begins to withdraw from the affairs of the world, and turns duties over to his or her children. the final state is sanyasa, when the person withdraws into seclusion, contemplates brahma, and begins to give up the body in preparation for the next life. as an aid to achieving these goals, hindus practice meditation (focused thought aimed at attaining greater spiritual understanding. yoga is the most common form of meditation, but others include daily devotions and various public rituals. yoga is a physical and spiritual practice that tries to prepare the body and the mind to receive spiritual truths. because one of the chief goals of hinduism is the attainment of enlightenment and wisdom, hindus have always been willing to consider and even incorporate other beliefs, so hindu

he world of pride of ownership in possessions and the need for material goods such as cars and large homes. they, too, place emphasis on the performance of good works, healing the sick, nursing people who are bedridden, and comforting people who are upset or without hope. paths to salvation hindus believe that there are three possible paths to salvation, or moksha, with each following a different yoga. yoga to a hindu is far more than the exercise, stretching, and relaxation techniques many non-hindus practice to improve their health. yoga is a spiritual path, a form of discipline that enables a person to achieve oneness with the divine. the first of these is called the way of work, or karma yoga. this path emphasizes fulfilling duties to the family and to society and doing good deeds for

scipline that enables a person to achieve oneness with the divine. the first of these is called the way of work, or karma yoga. this path emphasizes fulfilling duties to the family and to society and doing good deeds for others. it enables a person to, in effect, cancel out any bad karma accumulated in present or former lives. the second path to salvation is called the way of knowledge, or jn ana yoga. the explanation of this path is that ignorance binds people to the cycle of rebirths. the chief form this ignorance takes is the belief that a person is an individual and not part of brahma, the ultimate divine reality. this belief gives rise to bad acts and therefore bad karma. one can reach salvation by reaching first a state of awareness that allows one to recognize an identity with brahm

rt of brahma, the ultimate divine reality. this belief gives rise to bad acts and therefore bad karma. one can reach salvation by reaching first a state of awareness that allows one to recognize an identity with brahma. this is done through meditation and other intellectual pursuits, such as studying or reading the sacred texts. the third path of salvation is called the way of devotion, or bhakti yoga. the majority of hindus in india favor this path to salvation. it tends to be a more personal, more emotional view of religion. through this path, the person surrenders him or herself to a personal hindu god or goddess, usually through worship, pilgrimages, and rituals. in this way, a person can be absorbed into the divine reality, losing any sense of individual existence and becoming one wit

were approximately 1,700 hindus in the united states. by the early twenty-first century, that number had grown to around 2 million. there are many hindu centers and temples operating in the west (the countries of europe and the americas. in 1994, in the united states alone, there were more than 800 temples open. hundreds of temples are also available to hindus in europe. the growing influence of yoga as more hindus from india ventured west, and as those in the west ventured to india, more than people 266 world religions: almanac hinduism and their ideas came to be exchanged. yoga, most commonly known in the west as a practice in which one puts one s body though a series of physical poses to attain greater harmony between body and mind, is a practice that has become incorporated into the l

SIFRA DETZNIYUTHA

reshith 5:24. 162 proverbs 22:6. the youth is metatron. see books of enoch; job32:6; zohar i: 223b, 37b. 163 ol (li, lit. upon, name of vast face. 164 zeh (hz, lit. this. 165 torah b reshith 5:24. 26 166 torah vayiqrah 19:35. 167 see torah b reshith 32:32. 168 we find this phrase in sanskrit, neti, neti, referring to the process of discrimination between the real and the unreal used in vast face yoga, called jnana yoga in sanskrit. 169 torah b reshith 6:1. 170 torah shmoth 34:29. 171 torah b reshith 3:21. 172 i samuel 16:13, qoren(]rq, means both horn and to shine. 173 psalms 89:18. 174 psalms 132:17..i have ordained light for my anointed. 175 joshua 6:5, the fiftieth year, the jubilee year, is introduced by the shofar, ram s horn, and is therefore called yobel (lby. 176 tenth sefirah kin

SPENSER THE CULT OF THE ALL SEEING EYE 1960

ba wood altar first used in the u.n. meditation room, and the cherry wood chairs and drapes from that room, presented to the friends by the u.n. in 1957 (lbid, november-december 1961. the house also contains a large library centered around the thomas sugrue memorial library, a sixteen hundred dollar collection of books on religion and occultism. where one may read up on spiritualism, zen, taoism, yoga, judaism, etc. every book in the library has a bookplate therein designed by the artist, fritz eichenberg. his bookplate "depicts the ancient cross in the shape of a t, surrounded by a serpent symbolizing wisdom and healing, and forming the letter s. the- 12- t and s, thomas sugrue's initials, are crowned by the lotus, vedantic representation of all being. in the background lies the city of j

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

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

enturies, from the days of pythagoras. the hindu religion also is big on sacred geometry and cabalistic oriented measurements and architecture. this is a "plan" for a hindu temple based on the diagram of the perusha, or "cosmic man."the ancient hindu architectural sutra (rule) proclaims that "the whole universe is present in the temple in the form of geometric proportion" in the hindu practice of yoga, the participant bends and twists his or her body parts and limbs into specific forms symbolic of universal energies (drawing from book, sacred geometry, by robert lawlor, thames and hudsen, london, 1989, p. 92) 452 codex magica magical signs of the jewish cabala 453 again we discover the comedy team from seinfeld teaming up to present cabalistic messages. observe the v in michael richards("k

sun deity and the mason's never-ending quest for more light. to freemasonry, the circle also represents the female genitalia, or yoni. in the hindu religion, the ok sign is a revered mudra (sacred gesture) meaning "infinity" or perfection. it is associated with the female genitalia thumb and forefinger pressed together at the tips with the other three fingers extended. in the practice of tantric yoga (sex rituals, the ok sign is a token of ecstasy, spiritual and physical. in ancient sumeria and persia, charms and amulets have been discovered of fingers and hands in the modern ok position, joined along with horns implying fertility. the three fingers extended outward are symbolic of ecstatic union with the goddess, the third member of the pagan trinity. in satanism, when making this sign t

he buddha maitreya, in the indian holy city of bodh gaya. the statue will be over three times higher than the u.s.a.'s statue of liberty. it is being built by british engineers. observe the buddha statues mudra, or left hand sign. also, the "horns" on the head. 514 codex magica the caption reads "kay wescott, a lawyer and cpa who works for the justice department, attends meditation classes at the yoga institute and bookshop" yoga is very popular in the united states, though most do not understand that the yogic positions of hands and body represent hindu pagan religious symbols and doctrines. in this instance, ms. wescott sits in the upright position, legs crossed lotus-style, her hands in the mudra "ok" or circle. ok-sign of the divine king 515 a hindu swami and worshipper of the god shiv

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

, the focal point of thought and consciousness, the source of power and might, the seat of goodness, of justice, of sympathy, of the measure of all things, suzuki states. when this inmost knowledge is fully awakened, we are able to understand that each of us is identical in spirit, in being, and in nature with universal life. the hindu scripture bhagavad gita s instruction on how best to practice yoga ends with the promise that when the mind of the yogi is in harmony and finds rest in the spirit within, all restless desires gone, then he is a yukta, one in god. then his soul is a lamp whose light is steady, for it burns in a shelter where no winds come. in the chapter on basic mystical experience in his watcher on the hills (1959, dr. raynor c. johnson (1901 1987) places the appearance of

nce who said, its significance for me has been incalculable and has helped me through sorrows and stresses. in her autobiographical work don t fall off the mountain (1970, actress/author shirley maclaine (1934) tells of the night that she lay shivering in a bhutanese hut in the paro valley of the himalayas, wondering how she might overcome the terrible cold. suddenly she remembered the words of a yoga instructor in calcutta who had told her that there was a center in her mind that was her nucleus, the center of her universe. once she would find this nucleus, neither pain, fear, nor sorrow, could touch her. he had instructed her that it would look like a tiny sun. the sun is the center of every solar system and the reason for all life on all planets in all universes, he had said. so it is w

a command might have startled one unqualified to receive such communication, the 35-year-old englishman had been immersed in spiritual studies since he was young. beginning with an intense study of orthodox christianity, king became interested in exploring psychic phenomena and spiritual healing. when he was to be the primary mental channel for the cosmic masters, king intensified his practice of yoga, which included the yogic sciences of raja, gnani, and kundalini. this permitted him to attain the state of samadhi the union of spirit with the superconscious, which allowed communication with the masters in other energy spheres. soon, king was to discover that the voice that had contacted him belonged to the master aetherius, a 3,500-year-old venusian whose name, loosely translated, meant o

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

ation for the advancement of science in 1969. a parapsychologist is a scientist who is seriously interested in the paranormal (or anomalous phenomena, which includes telepathy, clairvoyance, precognition, psychokinesis, hauntings, reincarnation, and out-of-body or near-death experi- t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d mysteries of the mind 157 yoga is used as a form of relaxation (the gale group) ences. here are brief definitions of the areas of esp that are studied by parapsychologists: clairvoyance is the awareness, without physical aids or normal sensory means, of what is going on elsewhere. in recent years, clairvoyance has sometimes been called remote viewing. out-of-body experience (also called astral projection) is the apparent p

THE MAGICIAN S KABBALAH

of netzach undertaken by the initiate serve to continue these themes. as the central core of selfhood is approached, it is increasingly obvious that a grand synthesis needs to take place. thus, the work of netzach involves both the practice of dharana, which seeks to unite the awareness with the object of which it is aware by concentration, contemplation, or meditation, and the practice of bhakti yoga, which is the union with deity through the practice of devotion. as seven, the number of netzach, is often taken to be the number of completion, we can see that as the initiate rises to this sephirah, he completes equally at one level the work of the lower sephiroth. indeed, the golden dawn stated that the advancement through the elemental initiations of the lower sephiroth "in a sense, quitt

THE MIDDLE PILLAR

t, samuel l. arthur edward waite, william butler yeats, aleister crowley. yet among this extraordinary knowledgeable magicians, regardie ranks of prominence. born on november 17,1907, in london, israel regardie moved with his family to washngton, d.c. in 1921 when he was thirteen years old. at an early age he developed an interest in the theosophcal works of madame blavatsky, hindu phlosophy, and yoga. at sixteen regardie frequented the library of congress, which he called h s second home. it was through his contacts in the library that was able to find a hebrew tutor. he learned to read hebrew fluently, a skill that would aid him tremendously in hs study of qabalah. about h s time, regardie enrolled in an art school in philadelphia. on march 18, 1926 regardie discovered a newly published

foreword of the middle pillar, written in 1938, regardie expressed a desire to add more information on the art of relaxation and its importance to the individual's well-being. chapter seven provides several exercises for this, and both solitary and group work is covered. chapter eight examines the eastern system of the chakras including the similarities and differences between the qabalistic and yoga systems of self-growth. an exercise for activating the chakras is included. the use and symbolism of the pentagram ritual and the middle pillar exercise are investigated in chapters nine and ten, which also give egyptian, greek, gaelic, and shamanic versions of these rituals for the benefit of those readers who are not especially drawn to the language of hebrew but nevertheless would like to

ctively we call man. what modern psychology has quite possibly accomplished is an advance over the efforts of our predecessors in the way of a cathartic technique. moreover, because of modern devices, the methods of analytical psychology have been brought nearer to the understanding and convenience of the ordinary man of the street. in the past, the techruques of attainment, mysticism, magic, and yoga, or by whatever name such systems were denoted, were always several removes from the ken of the average individual. the two pillars of the temple 5 the psychologies of the past may be summarized by the use of the words yoga and magic. the subject of yoga has already been excellently dealt with by several able and competent writers, requiring therefore but little mention here. such a book as y

little mention here. such a book as yoga and western psychology by geraldine coster must certainly take its place hstorically as a genuine and first-rate contribution to the progress of analytical psychology. there is also the compilation of the buddhst lodge concentration and meditation, a handbook on that subject of great merit.1 a number of modem psychologists have also examined the subject of yoga and meditation as a whole, and have found much that is sympathetic to and explanatory of their own systems. and furthermore, the mystical systems posit a goal and a general schema whch expand the rather hazy and indeterminate character of a very large part of our psycho-therapeutic systems. analytical psychology and magic comprise in my estimation two halves or aspects of a single techrucal s

l techmques to attempt such a task. whoever does succeed in welding the two indissolubly together, to him mankind will ever be grateful. for such a union comprises the marriage of the archaic with the modem, the unconscious with the conscious-the precursor of the birth of the golden flower not for any individual alone but for mankind as a whole. 1. other helpful books on the subject include hatha yoga by theos bernard, and yoga: a scient9c evaluation by kovoor t. behanan. 2. aleister crowley adopted the medieval spelling of magick with a "k" to differentiate the psycho-spiritual science from stage magic. the magicians of the golden dawn, as well as countless theurgists before them, spelled magic without the "k" like regardie, we see no reason to surrender the word "magic" to the arena of t

pticism. with none of these am i wholly in accord, though in each of them may be some germ of truth. none of them answer the facts of experience. and i can only suggest that these people would do far better to apply themselves zealously to a little experimental work rather than waste time in vain explanations and baseless theories. some will note that this exercise corresponds in some ways to the yoga chakra system.15 there is, assuredly, correspondence. but there are several very important differences and variations. the first, a minor difference, is the number and position of the centers involved. but this does not require discussion. what is fundamental, however, is the entirely different approach. the yoga techmque commences its meditations from the lowest chakra and works upwards to t

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

e (b) is second. the idealists and sankhyas will put intelligence (b) first, and the series will run b,a,b,a,b,a. both, however, are indicating the same chain; but crowley* like the philosophers of the vedanta, strides beyond both intellect and matter to find an gi g (purusha) or self, which is beyond all intellect, and of which intellect is but the borrowed light, as patanjali says in one of his yoga aphorisms: gthe seer is intelligence only, and though pure, sees through the colouring of the intellect. g *this is the earlier fichtean crowley, though he has already passed through schelling to hegel, and grouped this triad in one, as it were fichte in excelsis; not the middle, who has called the triad gschelling h; still less the latter, who, perceiving the antinomies of reason, dismisses

duce in every way those who threaten their occupation. gtherefore, o ananda, be ye lamps unto yourselves. be ye a refuge to yourselves. betake yourselves to no external refuge. hold fast to the truth as a lamp. hold fast as a refuge to the truth. look not for refuge to anyone besides yourselves. h (mahaparanibbana sutta, ii, 33)*2 *1. the sword of song, vol. ii, p. 206 *2. cited, vol. ii, p. 255. yoga now comes the supreme question: how is this inward mystery revealed? and the answer is: in the east by yoga, and in the west by magic. gthus east and west from a to z agree c h* in the east, by an entirely artificial and scientific method, in the west by a stimulation and sudden outflowing of the poetic faculty. the east, we may take it, is almost entirely static; whilst the west is wholly dy

idea of the supreme being, but what we learn from reflection on our own faculties.*3 *1 *cited in huxley fs hume, p. 195 *2. hume, gan enquiry concerning human understanding. h gwe are not able to move all the organs of the body with a like authority, though we cannot assign any reason besides experience, for so remarkable a difference between one and the other h (p. 67. this is possible by hatha yoga. and some yogis have become so perfect in the control of their various organs that they have been able to stop the heart beating at will, etc *3. an enquiry concerning human understanding, pp. 70, 75. hume is ignorant of the supreme being, yet his ignorance is so naive, that he all but lifted the veil of isis. his gignorance h is in every way equivalent to berkeley fs ggod. h it is absolutely

rld of consciousness; which hover as a sort of psychical possibilities, or inverse ghosts the bodily presentments of spiritual phenomena to be, in the limbo of the brain. to that form of desire which is called gattention, h the train of thought, held fast, for a time, in the desired direction, seems ever striving to get on to another line (e, and the junctions and sidings are so multitudinous (a) yoga teaches that by concentrating the whole mind upon ghorse h these ideas will be withheld, and the ultimate state arrived at will be ghorse h pure and simple (ecstasy [but this theory involves scholastic-realism; like all others, it is a false reflection of the l.v.x (b) this breaking away yoga prevents (c) conscious or sub-conscious, but not superconscious (d) this birth is prevented by yoga (

ncentrating the whole mind upon ghorse h these ideas will be withheld, and the ultimate state arrived at will be ghorse h pure and simple (ecstasy [but this theory involves scholastic-realism; like all others, it is a false reflection of the l.v.x (b) this breaking away yoga prevents (c) conscious or sub-conscious, but not superconscious (d) this birth is prevented by yoga (e) this is overcome by yoga *huxley fs hume, p. 107. huxley, like hume, diagnosed with an almost incredible minuteness all the symptoms of this mental unstability, but could not in all the wonders of their laboratories, and in all the wisdom of their pharmacopoeia, discover a single or certain cure; and yet, strange to say, it is within the grasp of all from the most ignorant clodhopper to the most sapient sage. now tur

her sons and daughters, as we have already seen, were mystics and magicians pure and simple; this no doubt accounts for the comparative safety and dignity with which the early fathers travelled in the east, and the greatest of her ceremonies were entirely of a magical nature. i defy any one to find any essential difference between the spiritual exercises of st. ignatius and the practices of raja yoga; space here does not permit me to draw parallels, though i have collected a considerable number. and as with ignatius, so with other true saints of the church,*2. and so also with the countless magical ceremonies which have tinted the atmosphere of the west: they are all one *1. this term must not be confounded with that applied to theobald fs toy-shop, or to such jugglery as performed by mas

THE ABYSS AND TABAET

he self awakening into gnosis and directly ensorcelling the self in belief of the act from which magick occurs. the druj came rushing along, the demon buiti, who is deceiving, unseen death avesta venidad buiti is a daeva which is the manifestation of idolatry and selfdeification, associated with buddha in ancient times. as liber hvhi presents the path of meditation, self-mastery through ahrimanic yoga, buiti is the herald of that path of magick. if one wishes to master elements of such antinomian magick, it is suggested to study the techniques of yoga while concealing the intention of becoming a yatus or a practitioner of the left hand path. while the buddhist seeks to kill consciousness, the daeva buiti seeks to master it, to strengthen and expand the concept of i. use the techniques of y

TRUE HISTORY OF WITCHCRAFT

ade (witchcraft today, p 27) modern apologists both for aleister crowley and gerald gardner have taken on such serious tones as well as pretensions that they may be missing places where tongues are a true history of witchcraft get any book for free on: www.abika.com 8 firmly jutting against cheeks. both men were believers in fleshly fulfillment, not only as an end in itself but, as in the tantric yoga of the east, as a means of spiritual attainment. a certain prudishness has crept into the practices of postgardnarian wiccans, especially in america since the 1960s, along with a certain feminist revisionism. this has succeeded to a considerable extent in converting a libertine sex cult into a rather staid neopuritanism. the original gardnarian current is still well enough known and widely en

TYSON DONALD NEW MILLENNIUM MAGIC

the power and wisdom of the light may become meaningless once the light has transformed their perceptions. therefore, the petty dabblers in the art had best think twice before they seek the light, lest they find themselves changed beyond recognition. although, in truth, they have little to fear; the light only manifests to those who are worthy to receive it in the judgment of the all. the taoist yoga of ancient china was based on stimulating the circulation of the light throughout all levels of the human being by means of traditional meditations on "the square inch field of the square foot house' the point between the eyebrow^ carl jung was of the opinion that westerners should not court the light in this way. he believed eastern and western minds were fundamentally different, and that wh

y result in sickness, and the entire period of initiation will be wasted. care for your physical appearance as though you were making yourself ready for an introduction to a very important and special person with whom you desire to leave a favorable impression. wash your body regularly and thoroughly-teeth, hair, nails, and any part where sickness is resident. the study of the physical aspects of yoga will provide the best techniques. as with all other things, the rule here is moderation. the cleansing is for your benefit, not for the benefit of the all, to whom one part of the physical realm is much like another. drink only clear, cool water. do not smoke. do not drink alcohol. do not indulge sexually. exercise for a fixed period every day until your body is tired, but not to the point of

TYSON DONALD SOUL FLIGHT

his stomach. his head still ached and his forehead continued to feel puffy. this abduction could also be described as a typical experience of astral projection. the only thing missing is the silver cord. the puffy feeling above bender's eyebrows may have a relationship to what oliver fox termed his pineal doorway, which he believed to be located between his eyebrows at what is known in kundalini yoga as the ajna chakra, the chakra of the body most associated with psychic abilities. the coldness of the body can be felt in communications with spiritual beings. the yellow mist is, again, a classic detail. those who project the astral double often report that the air appears to be alive with tiny dust motes that dance and shimmer as though caught in a beam of sunlight. i have seen this myself

nd haddock, and egg omelets. choosing the proper diet is mainly a matter of common sense. avoid foods that remain with you for long periods, or make you feel heavy and bloated, or that give you a headache, gas, or an upset stomach. eat what you enjoy, as long as it is light on your stomach and does not remind you of its presence in your body hours later. the kind of diet adopted for serious hatha yoga practice is ideal for astral projection work. posture another physical consideration is the posture you adopt during practice. the posture suggested in this work is to lie flat on your back on a bed, but astral projection is also possible, and has often been done, from a sitting position. in either case, comfort for a 215. muldoon and carrington, projection of the astral body, 192. 262 soul f

alling during these regular breaths, as though lying in a small boat that rises and falls on gentle waves that pass under it. do not resist this sensation; let it occur in a natural way. stepped relaxation prior to beginning the breathing exercise, but after you have drawn the sign of projection, is may be helpful to engage in a deliberate technique to relax your body. the technique used by hatha yoga instructors works well. it is sometimes called stepped relaxation because it relaxes the body in steps or stages, one part at a time. it is usually employed in conjunction with a verbal hypnotic induction, as a way of causing students to feel pleasant well-being at the end of classes. however, the stepped relaxation can be used without an accompanying hypnotic monologue, and is effective at r

n conducive to separation of the astral double. body pressure points another physical factor that can be helpful in initiating soul flight is pressure applied to key points on the body. i have already mentioned the usefulness of the weight of the folded hands resting gently over the solar plexus. the weight and warmth of the hands help to stimulate this body center, which some adepts of kundalini yoga associate with the manipura chakra. others say that the manipura chakra is located much lower on the torso, in the region of the navel. whether or not the solar plexus is the manipura chakra, i have found it helpful to stimulate it during scrying and soul flight, both using the weight of the hands, and the pressure of the retained breath applied through the diaphragm. a body center more widel

TYSON DONALD THE MAGICAL WORKBOOK

iritual evolution of the human species. bibliography adamski, george. inside the space ships. new york: abelard-schuman, inc, 1955. agrippa, cornelius. three books of occult philosophy [1533. donald tyson (editor. translated from the latin by j. f. in 1651. st. paul, mn: llewellyn, 1993. alexander, michael (translator. the earliest english poems [1966. harmondsworth, uk: penguin, 197el magic: the yoga of the west although they differ in methods, magic and yoga share a common goal-to transform the individual's consciousness and life through an inner union with divine forces. donald tyson, a practicing magician as well as a prolific writer, designed this magical curriculum based on the premise that we learn best by doing rather than simply by reading and theorizing. the impetus for engaging

t fruitful. they suit me, and it is my belief that they will be useful to many others. but if there are exercises in this book xviii introduction that you find unhelpful, by all means change them to meet your needs. there is no such thing as teaching, there is only learning. i can describe the basics of practical magic, but only you have the power to make magic a reality in your own life. preface yoga of the west in the first chapter of her book the mystical qabalah, dion fortune referred to the european esoteric tradition as the "yoga of the west" she had in mind specifically the magical kabbalah, as taught by the original hermetic order of the golden dawn and its offshoot members and occult lodges, but also intended this description to embrace the discipline of ceremonial magic as a whol

, dion fortune referred to the european esoteric tradition as the "yoga of the west" she had in mind specifically the magical kabbalah, as taught by the original hermetic order of the golden dawn and its offshoot members and occult lodges, but also intended this description to embrace the discipline of ceremonial magic as a whole. in order to understand her intention, it is necessary to know that yoga is far more than merely a form of physical exercise. there are numerous types of yoga, some predominantly physical and others mainly mental in their approach. for example, hatha yoga employs physical postures of the body. bakti yoga involves the exercise of love and devotion. mantra yoga relies on chanting. laya yoga focuses on activating the chakras and the sexual power of kundalini in the b

han merely a form of physical exercise. there are numerous types of yoga, some predominantly physical and others mainly mental in their approach. for example, hatha yoga employs physical postures of the body. bakti yoga involves the exercise of love and devotion. mantra yoga relies on chanting. laya yoga focuses on activating the chakras and the sexual power of kundalini in the body. all types of yoga have as their common goal the attainment of mastery over both the mind and body, for the purpose of transforming consciousness and achieving personal power. the control the yogi seeks is not power over other human beings, but power over the self, because the yogi recognizes that command of the self results in control over the environment in which the self functions. a human being who has mast

uman being who has mastered the self cannot be dominated by any other person; to the contrary, there is a strong tendency for others to seek to emulate and follow such a master, because they intuitively recognize the value of self-control. xx preface western ritual magic at its higher level involves an intense mental and physical discipline that is every bit as rigorous as that imposed by eastern yoga. the yogi tends to work inwardly, focusing on the body, whereas the magus directs the will outwardly upon the objects of the greater world. this apparent distinction is misleading, since inner world and outer world have no dividing boundary, but are an indivisible universe perceived by a single human mind. the ultimate goal is similar in both practices-to master the personal universe and yoke

invoke, and so on. there is nothing wrong with this approach, as far as it goes. this information is necessary for the practice of magic. however, it is not enough by itself. without the ability to focus and sustain the will, to channel the energy of the emotions, to visualize in a concrete way astral forms, to vibrate both inwardly and outwardly words of power, the ritual will fail. magic, like yoga, is a total mind-body experience that embraces both the self and the world. in yoga, it is difficult to forget the importance of the self because yoga is directed inwardly at controlling the thoughts and disciplining the flesh. in magic, which appears on superficial inspection to involve only external objects and symbols, it is much easier to fall into the error of supposing that mental disci

UNLEASHING THE BEAST

magical power, crowley is a remarkable reflection of his era and of the sexual attitudes of late and post-victorian england.viii second, with his study of hinduism and buddhism, he was also a key figure in the transmission of indian religious traditions to the west, including the controversial traditions of indian tantra. but as i hope to show, although crowley did know a fair amount about hatha yoga, raja yoga and other indian religious practices, he does not appear to have known much about tantra. what he did know seems to have come through secondary, superficial and often highly distorted sources that are deeply colored by the victorian orientalist biases of the 19th century. nonetheless, not long after crowley's death, tantra would soon become largely confused in the western popular i

traitor, debauchee and drug-fiend"xiv and "a perverse idealist, master of the occult and slave to the demons he liberated."xv yet, as his most recent biographer lawrence sutin argues, crowley was far more than a mere sadistic master of the black arts; not only was he a gifted poet, painter and "master modernist" in his prose style, but he was also one of the first western students of buddhism and yoga, and "one of the rare human beings to dare to prophesy a distinctive new creed and to devote himself..to the promulgation of that creed."xvi -141- the details of crowley's life are fairly well-known, based on his own autobiography and numerous popular biographies, so i won't reiterate all of them here. i will simply provide a brief sketch of his background and context. educated at trinity col

y and mathers would part ways, and finally become mired in a lawsuit when crowley published a full description of the secret rites of the golden dawn in his journal, equinox.xvii revealing secrets and sparking controversy, we will see, was something of an obsession throughout crowley's life. beginning in 1899, crowley also began to explore a variety of eastern spiritual traditions. after studying yoga in mexico, he traveled to ceylon and india in 1901-2, during which time he studied various forms of buddhism and hinduism. as we will see below, it seems possible that he also learned something of the esoteric techniques of indian tantra- though perhaps not as much as most contemporary adepts generally suppose -142- however, it was in 1904 that crowley would receive his first great revelation

his victorian childhood, but he also makes the most deviant and anti-social of sexual acts- namely, masturbation, oral consumption of sexual fluids and homosexual intercourse- the ultimate keys to magical power. in other words, he set out to usher in his own new aeon by smashing and tearing down the entire social-moral structure of the world in which he was raised.lxi theodor reuss -150- iv. the yoga of sex: tantra and other exotic imports from the mysterious orient shiva, the destroyer, is asleep, and when he opens his eye the universe is destroyed..but the "eye" of shiva is also his lingam [phallus. shiva is himself the mahalingam, which unites these symbolisms. the opening of the eye, the ejaculation of the lingam, the destruction of the universe, the accomplishment of the great work

ive move on the part of [crowley] to forge a link between western and oriental systems of magick."lxxii but the question is, how much did crowley really know about indian tantric traditions- that is, beyond the second-hand comments and bursts of moral outrage about tantric licentiousness that were common in orientalist scholarship? it is true that he did have a reasonably good knowledge of indian yoga, including both the raja (royal) or ashtanga (eight-limbed) yoga of patanjali and the more physical practice focused on bodily postures known as hatha yoga. his eight lectures on yoga- or "yoga for yahoos" as he described it- displays a competent grasp of the classical yoga system and would become one of the first vehicles through which yoga was transmitted to the west.lxxiii and it is also t

or sexual experience and this-worldly pleasure, and one cannot help but wonder why he completely ignored it in his own writings on sexual magic -156- moreover, in the few places where he does discuss tantric practices, crowley frequently either misunderstands or simply reinterprets them for his own purposes. for example, most tantric traditions use a form of physical discipline known as kundalini yoga. according to the kundalini system, there are a series of seven energy centers (chakras) located along the axis of the spinal column. at the base of these lies the great goddess as power (shakti) hidden in the human body, which is imagined in the form of a coiled serpent (kundalini. the aim of kundalini yoga is to awaken this serpent power and to raise it through the seven energy centers wher

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

e it are named urdhavareta yogis. authentic yogis practice sexual magic with their spouse. there are two types of brahmacharya (sexual abstinence, solar and lunar. the solar type is for those that have performed the second birth. the lunar type of brahmacharya is that absurd sexual abstinence that serves only to produce filthy, nocturnal sexual pollutions with all of its fatal consequences. hatha yoga is just a matter of acrobatics that have the power of taking the student out of the superior worlds in order to enslave him in the physical world. we have never known of an acrobatic hatha yogi with internal illuminated powers. three rays of illumination of intimate selfrealization exist: the yogi, the mystic and the perfect matrimony. however the three rays inevitably have the need for sexua

se realiz el yogui avatara. en el indost n la magia sexual es conocida con el t rmino s nscrito de urdhvaratus y los yoguis que la practican se denominan urdhvaretas yoghis. los aut nticos yoguis practican magia sexual con sus esposas. el bramacharya (abstenci n sexual absurda) para lo nico que sirve es para ocasionar poluciones nocturnas asqueantes con todas sus nefastas consecuencias. el hatha yoga es cuesti n de maromas que tienen el poder de sacar al hombre de los mundos superiores para esclavizarlo del mundo f sico. jam s en la vida hemos conocido a un maromero hatha-yogui con poderes de iluminaci n interna. existen tres rayos de iluminaci n de auto realizaci n intima: el yogui, el m stico y el del matrimonio perfecto. empero los tres rayos necesitan inevitablemente de la magia sexua

hierro es el metal de marte. el cobre es el metal de venus. el azogue es el metal de mercurio. el esta o es le metal de j piter. el plomo es el metal de saturno. con las piedras y los metales se pueden preparar talismanes perfectos. el padre nuestro es la oraci n m s perfecta porque tiene siete peticiones m gicas. 53 practice asana: the student must lie down on the floor on a mat [a meditation or yoga mat. the student can spread out his/her arms and legs to each side until the five pointed star is formed. relax all of your body, do not think about anything, set the screen of your mind to be blank, concentrate your mind on your inner god and start praying the lord s prayer extremely slowly, and reflect on the sense of each petition. become drowsy, to reach a profoundly sleeping state while

y se convierte en la cola de sat n. as es como los yoguis negros, terminan separados del dios interno para siempre. esos son demonios. esa es la magia negra. por ese camino no resucitan jam s los dos testigos del apocalipsis. ese es el camino que conduce al abismo y a la muerte segunda. todo aquel que eyacule su licor seminal se aleja de su dios interno. 56 the yogis who practice the urdhavareta yoga (positive sexual magic) do not ejaculate their ens seminis. in this case, the combination of shuhsa (solar atoms) and raja (lunar atoms) is performed within the philosophical egg, in other words, within our own sexual laboratory of the alchemist. thus, this is how the two witnesses resurrect. these are the two olive trees, and the two candlesticks standing before the god of the earth. and if

ce located between the two eyebrows, thereafter they continue through the nasal cavities. the two witnesses connect the sexual organs with the nasal cavities. the ganglionic cord that comes from the left side is cold, lunar and the ganglionic cord that proceeds from the right side is hot, solar. these two nervous cords are graciously knotted in the coccyx. los yoguis que practican el urdhavaratus yoga (magia sexual positiva. no eyaculan el ens seminis. en este caso la combinaci n de shuhsa( tomos solares) y raja( tomos lunares) se realiza dentro del huevo filosofal, es decir dentro del mismo laboratorio sexual del alkimista. as es como resucitan los dos testigos "estas son las dos olivas y los dos candeleros que est n delante del dios de la tierra. y si alguno quisiera hacerles da o sale f

ibra y realiza las obras del sol y de la luna, arriba y abajo. en el macro cosmos y en el micro cosmos hombre. 60 the works of the sun and of the moon, the man and the woman are equilibrated by the mercury of the secret philosophy (the ens seminis. a yogi (or a yogini) cannot self-realize themselves without the arcanum a.z.f, therefore those who want to exclude the arcanum a.z.f. from their whole yoga are violating the law of the eighth arcanum. they are the failures. old saturn balances thundering jupiter, the father of all gods. this is the law of equilibrium. las obras del sol y de la luna, del hombre y de la mujer son equilibradas y realizadas por mercurio de la filosof a secreta (el ens seminis. ning n yogui o yoguina se pueden realizar jam s sin el arcano a.z.f, aquellos que quieran

WHO ARE THE DRACONIANS

almost 1600 b.c. the naga's power to inflict disproportionate physical damage or almost instantaneous death is explained in the hindu vedas as paralleling the energy of creation or fire" the book goes on to state that: a) the naga's are said to have appeared at the birth of guatama siddharta, who later became "buddha. b) the ancient "well" of sheshna in benares, india, is traditionally where the yoga aphorisms of patanjali, a classical guide to students of yoga, was written" this "well" is said to be an entrance to one of the naga's underworld lairs. sherman minton also states that "sheshna's well, an alleged opening into the underground reptilian underworld of "patalas [consisting of seven worlds or cavern levels, may be seen today in benares, india, and..it has forty steps leading down

WICCA WITCHCRAFT TODAY

forming a sort of human battery, as it were, of combined human wills working together to influence persons or events at a distance. they have instructions in how to learn to do this by practice. it would take many people a long time, if i understand the directions aright. if these arts were more generally practised nowadays, we should call most of them spiritualism, mesmerism, suggestion, e.s.p, yoga or perhaps christian science; to a witch it is all magic, and magic is the art of getting results. to do this certain processes are necessary and the rites are such that these processes may be used. in other words, they condition you. this is the secret of the cult. i do not say that these processes are the only way to develop these powers. i presume that professional clairvoyants, for instan

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

. 7. rama chandra. 8. krishna. 9. buddha. 10. kalki, the horse, is yet to come. these avatars are susceptible of a mystical explanation on the plane of cosmogony. it has been given in the garuda temple of the oriental order of light by frater numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott t. h. pattinson of bradford, a very notable mystic and occult student. 99. in the yoga vasishtha maha ramayana of valmiki, edited by vihari lala mitra, will be found an essay on om- tat-sat, on-id-est, and this contains some very curious information on the 10 numerals as related to the mystical syllable om or aum. aum mani padme hum means literally, oh, the jewel in the lotus, and is taken mystically to mean the spark of the divine within me, as was fully explained by blavatsky

WILLIAM WESCOTT THE CHALDEAN ORACLES OF ZOROASTER TRANSLATION

urs, an evidence of their psychic susceptibility. the use of bright colours engenders the recognition of subsisting variety and stimulates that perception of the mind which energizes through imagination, or the operation of images. the chald an method of contemplation appears to have been to identify the self with the object of contemplation; this is of course identical with the process of indian yoga, and is an idea which appears replete with suggestion; as it is written "he assimilates the images to himself casting them around his own form" but we are told "all divine natures are incorporeal, but bodies are bound in them for your sakes" the subtil ethers, of which i have spoken, served is their turn as it were for the garment of the divine light; for the oracles teach that beyond these a

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

tery over the astral plane- partially by waking astral projection or dreaming astral projection, at some instances with solitary karezza or the illumination of the fire serpent. suggested book to read astral dynamics, the use of the herb salvia divinorum is also suggested use. the body of light and body of shadow are explained below. 15 the body of light luzifer by fidus..developed by meditation, yoga and creative imagination. you should sit 16 on a pillow on the floor of your chamber (or outdoors, slowly gain complete control over your body and visualize the luciferian angel (the higher faculty of man) rising in light above you..the azal ucel ritual of the holy guardian angel is used to visualize and confirm light within the self, to direct that focus of mind and develop the body of light

Return to Occult Library Index



Related Matches
active adept adepts age ages air ancient angel angle aspirants astral astrology awakening birth black blue brahma buddha buddhism buddhist ceremonial chakra chakras christ christian church circle conscious consciousness cosmic cross crowley cycle death deity demons disciple divine doctrines dragon earth east eastern elements energy energies equinox esoteric etheric eye father fear fire five force forces form forms god gods goddess golden greek guardian healing heart hindu hindus hinduism hod holy human humanity illumination illusion india indian initiate initiation intuition qabalah karma key king knowledge kundalini logos london lord lotus luciferian lucis magic magick magical mantra mantras matter meditate meditation mental mind modern moon mystic mystical mysticism natural nature netzach occult occultism order paths people perception phantoms physical pillar plane planes power powers psychic psychology reality religion religious ritual sacred sanskrit school secret sephiroth set seven sex sexual shiva society solar sons soul spirit spiritual star state states sun supreme sword symbol tantra tantric teaching teachings temple three tradition traditions tree truth union universal universe water west white wisdom world worlds yoga


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