Showing posts with label Esoteric Mysticism. Show all posts
Showing posts with label Esoteric Mysticism. Show all posts
Wednesday, April 13, 2011
Sunday, March 27, 2011
Readings in Occult Theosophy
[1] Occult Chemistry: Clairvoyant Observations on the Chemical Elements [1919] by Annie Wood Besant and Charles Webster Leadbeater:
"The deep interest and importance of the research which this book describes will best be appreciated if introduced by an account of the circumstances out of which it arose. The first edition, consisting mainly of articles reprinted from the Theosophist, dealt at once with the later phases of the research in a way which, though intelligible to the occult student, must have been rather bewildering to the ordinary reader. These later phases, however, endow the earlier results with a significance that in the beginning could only be vaguely conjectured. I am the better entitled to perform the task that has been assigned to me—that of preparing the present edition—by reason of the fact that it was in my presence and at my instigation that the first efforts were made to penetrate the mystery previously enshrouding the ultimate molecule of matter..."
Full Text
http://www.gutenberg.org/files/16058/16058-h/16058-h.htm
[2] Thought-Forms [1901] by Annie Wood Besant and Charles Webster Leadbeater:
"As knowledge increases, the attitude of science towards the things of the invisible world is undergoing considerable modification. Its attention is no longer directed solely to the earth with all its variety of objects, or to the physical worlds around it; but it finds itself compelled to glance further afield, and to construct hypotheses as to the nature of the matter and force which lie in the regions beyond the ken of its instruments. Ether is now comfortably settled in the scientific kingdom, becoming almost more than a hypothesis. Mesmerism, under its new name of hypnotism, is no longer an outcast. Reichenbach's experiments are still looked at askance, but are not wholly condemned. Röntgen's rays have rearranged some of the older ideas of matter, while radium has revolutionised them, and is leading science beyond the borderland of ether into the astral world. The boundaries between animate and inanimate matter are broken down. Magnets are found to be possessed of almost uncanny powers, transferring certain forms of disease in a way not yet satisfactorily explained. Telepathy, clairvoyance, movement without contact, though not yet admitted to the scientific table, are approaching the Cinderella-stage. The fact is that science has pressed its researches so far, has used such rare ingenuity in its questionings of nature, has shown such tireless patience in its investigations, that it is receiving the reward of those who seek, and forces and beings of the next higher plane of nature are beginning to show themselves on the outer edge of the physical field. 'Nature makes no leaps,' and as the physicist nears the confines of his kingdom he finds himself bewildered by touches and gleams from another realm which interpenetrates his own. He finds himself compelled to speculate on invisible presences, if only to find a rational explanation for undoubted physical phenomena, and insensibly he slips over the boundary, and is, although he does not yet realise it, contacting the astral plane..."
Full Text
http://www.gutenberg.org/files/16269/16269-h/16269-h.htm
"The deep interest and importance of the research which this book describes will best be appreciated if introduced by an account of the circumstances out of which it arose. The first edition, consisting mainly of articles reprinted from the Theosophist, dealt at once with the later phases of the research in a way which, though intelligible to the occult student, must have been rather bewildering to the ordinary reader. These later phases, however, endow the earlier results with a significance that in the beginning could only be vaguely conjectured. I am the better entitled to perform the task that has been assigned to me—that of preparing the present edition—by reason of the fact that it was in my presence and at my instigation that the first efforts were made to penetrate the mystery previously enshrouding the ultimate molecule of matter..."
Full Text
http://www.gutenberg.org/files/16058/16058-h/16058-h.htm
[2] Thought-Forms [1901] by Annie Wood Besant and Charles Webster Leadbeater:
"As knowledge increases, the attitude of science towards the things of the invisible world is undergoing considerable modification. Its attention is no longer directed solely to the earth with all its variety of objects, or to the physical worlds around it; but it finds itself compelled to glance further afield, and to construct hypotheses as to the nature of the matter and force which lie in the regions beyond the ken of its instruments. Ether is now comfortably settled in the scientific kingdom, becoming almost more than a hypothesis. Mesmerism, under its new name of hypnotism, is no longer an outcast. Reichenbach's experiments are still looked at askance, but are not wholly condemned. Röntgen's rays have rearranged some of the older ideas of matter, while radium has revolutionised them, and is leading science beyond the borderland of ether into the astral world. The boundaries between animate and inanimate matter are broken down. Magnets are found to be possessed of almost uncanny powers, transferring certain forms of disease in a way not yet satisfactorily explained. Telepathy, clairvoyance, movement without contact, though not yet admitted to the scientific table, are approaching the Cinderella-stage. The fact is that science has pressed its researches so far, has used such rare ingenuity in its questionings of nature, has shown such tireless patience in its investigations, that it is receiving the reward of those who seek, and forces and beings of the next higher plane of nature are beginning to show themselves on the outer edge of the physical field. 'Nature makes no leaps,' and as the physicist nears the confines of his kingdom he finds himself bewildered by touches and gleams from another realm which interpenetrates his own. He finds himself compelled to speculate on invisible presences, if only to find a rational explanation for undoubted physical phenomena, and insensibly he slips over the boundary, and is, although he does not yet realise it, contacting the astral plane..."
Full Text
http://www.gutenberg.org/files/16269/16269-h/16269-h.htm
Thursday, November 11, 2010
Cosmic Planetary Spheres
Below are just some of the components which make up the Cosmic Planetary Spheres according to the spiritualistic and ritualistic workings of the Temple of Kemetic Wicca:
Avenging Angels & Spirits
Avenging & Warlike Divinities
God/dess-forms (which are present in each of the planets)
Great Mother Goddesses & Great Father Gods
Healing Deities, Spirits & Angels
Holy (Indigo Rainbow Spirited) Children
Illuminous, Illuminator, Illuminati Deities & Spirits
Love Deities
Lunar Deities - The Moon
Messengers & Minions of the Spirit Realm
Sacrificial Deities & Sacrificed Divinities
Solar Deities - The Sun
Underworld God/desses
Sunday, June 13, 2010
Mysteriorum Libri Quinque
Mysteriorum Libri Quinque
or, Five Books of Mystical Exercises of Dr. John Dee
An Angelic Revelation of Kabbalistic Magic and other Mysteries Occult and Divine revealed to Dr. John Dee and Edward Kelly
A.D. 1581 - 1583
or, Five Books of Mystical Exercises of Dr. John Dee
An Angelic Revelation of Kabbalistic Magic and other Mysteries Occult and Divine revealed to Dr. John Dee and Edward Kelly
A.D. 1581 - 1583
with a preface by Elias Ashmole
Edited by Joseph Peterson
Copyright 1985 by Joseph H. Peterson
First published by Magnum Opus Hermetic Sourceworks, Wales 1985
All rights reserved. This book or parts thereof may not be reproduced in any form without written permission from the editor.
This text is a must read for those individuals who are interested in the Enochian Calls, Enochian Magick, and the Angelic Language as employed within Esoteric Mysticics and Applied Occult Metaphysics practices.
Complete text can be read here.
Friday, May 28, 2010
Amun the Hidden
Amun the Hidden
“Self-made, you fashioned your body,
Creator uncreated.
Sole one, unique one, who traverses eternity,
Remote one, with millions under his care.
Amun is one, concealing himself. . .
He is hidden from the gods, and his aspect is unknown
He is farther than the sky, he is deeper than the Duat,
No god knows his true appearance.”
Excerpted from - Leiden Papyrus I 350
“Self-made, you fashioned your body,
Creator uncreated.
Sole one, unique one, who traverses eternity,
Remote one, with millions under his care.
Amun is one, concealing himself. . .
He is hidden from the gods, and his aspect is unknown
He is farther than the sky, he is deeper than the Duat,
No god knows his true appearance.”
Excerpted from - Leiden Papyrus I 350
Friday, May 14, 2010
Karma and Reincarnation
Twelve Approaches to Reincarnation and Karma
It has been thought, by a few great individuals, that if you can garner twelve perspectives on a particular subject, then you can attain a significant understanding of the subject. This article strives in that direction by presenting the dynamics of reincarnation and karma from twelve different angles.
The thrust of the material presented here serves twofold: to help elucidate the actual nature of reincarnation and karma, and to answer to current voices during this materialistic phase of human development who attempt, in vain, to deny its existence. None of the materialist arguments hold any water, as can be seen by reviewing the following twelve aspects of R and K.
1. The masterpiece scenario
If you wanted to design a system that would be a masterpiece, a means of providing individuals with opportunity to fulfill their potential, to keep growing and learning, and meeting themselves with all their foibles and virtues, qualities and talents, vices and shortfalls to improve on, and to ensure that all participants could access awareness of their effects on others (be it right away or, as seems to be more the case in our current time, in the between-lives arena) - then you would come up with the system that appears to be in play on Earth now - the masterpiece of karma and reincarnation in which we live.
Human imagination has, thus far, been unable to come up with anything remotely approaching this level of creationist expertise. This, plus the conceptual reality of the R and K scenario in our individual psyches (and in our collective psyche), not only suggests that some kind of omniscient being created this masterpiece, but also implies that the scenario has been fully implemented in the fabric of our existence.
2. Experiment:
Take a moment to imagine the cessation of your "I".
You can imagine the physical body coming to an end, the dissolution of the body.
But can you do so with the "I"?
The moment you try, there is your "I" standing back looking for an imagined end to itself.
It can’t be done* - inferring that the Ego lives on after death.
*footnote: The "I" can be dissipated, in a sense, by one’s own efforts, or at least degraded and debilitated, through chronic substance abuse, or through long term practice of a spiritual path that espouses the dissolution of the ego (once an appropriate experience for the soul during the ancient Indian epoch, but now counter to the present leading edge of evolution - the retention and enhancement of the "Ego" or I).
3. Multi-dimensional factors and future life progress.
There are times when an overly simplistic view of reincarnation can be held.
One aspect that helps over-ride this inclination is to understand that thoughts don’t carry on beyond a certain stage of the death process, except as forces, whereas enthusiasms, perceptions and feelings do pass into the next life. That the conceptual life associated with an incarnation dissipates means, for example, that a child who spoke the Greek language in his/her past life does not learn the Greek language any greater ease this life.
Another perceptual shortfall resides, for example, in the notion that a great musician must have been a musician in a prior life, and now has simply progressed to an advanced level. A more accurate perspective views the emergence of a talent as a result of progress made in a past life in another (but obliquely associated) arena of development.
4. Proportion of brain utilized
Through reincarnation, we are given the opportunity to fulfill our overall quest to become whole, fully evolved beings - a quest that is utterly impossible in a single lifetime.
It is generally agreed that we use only 10-20% of our brain capacity. This suggests that eventually we are going to use the whole organ. Of course, to attain such a goal would only be feasible over many lifetimes.
The other side of the indication is that when we die, we move into our deeper wisdom, we move out of our temporary, life-long confinement, into our full capacity (use of 100% versus only 10-20%). We come to know, from an overview, what our life was really about, and where we need to improve, and can then determine where we are going, and with who, and the particulars pertaining to the next life that we choose.
To view the whole article visit Insight21 at http://www.insight21.net/
Article Source: http://www.articlestreet.com/
About the Author
J Graf is the coordinator of Insight21 - http://www.insight21.net/ and the sister site, Earth Vision - http://www.evsite.net/ - - - doorways for the 21st Century.
It has been thought, by a few great individuals, that if you can garner twelve perspectives on a particular subject, then you can attain a significant understanding of the subject. This article strives in that direction by presenting the dynamics of reincarnation and karma from twelve different angles.
The thrust of the material presented here serves twofold: to help elucidate the actual nature of reincarnation and karma, and to answer to current voices during this materialistic phase of human development who attempt, in vain, to deny its existence. None of the materialist arguments hold any water, as can be seen by reviewing the following twelve aspects of R and K.
1. The masterpiece scenario
If you wanted to design a system that would be a masterpiece, a means of providing individuals with opportunity to fulfill their potential, to keep growing and learning, and meeting themselves with all their foibles and virtues, qualities and talents, vices and shortfalls to improve on, and to ensure that all participants could access awareness of their effects on others (be it right away or, as seems to be more the case in our current time, in the between-lives arena) - then you would come up with the system that appears to be in play on Earth now - the masterpiece of karma and reincarnation in which we live.
Human imagination has, thus far, been unable to come up with anything remotely approaching this level of creationist expertise. This, plus the conceptual reality of the R and K scenario in our individual psyches (and in our collective psyche), not only suggests that some kind of omniscient being created this masterpiece, but also implies that the scenario has been fully implemented in the fabric of our existence.
2. Experiment:
Take a moment to imagine the cessation of your "I".
You can imagine the physical body coming to an end, the dissolution of the body.
But can you do so with the "I"?
The moment you try, there is your "I" standing back looking for an imagined end to itself.
It can’t be done* - inferring that the Ego lives on after death.
*footnote: The "I" can be dissipated, in a sense, by one’s own efforts, or at least degraded and debilitated, through chronic substance abuse, or through long term practice of a spiritual path that espouses the dissolution of the ego (once an appropriate experience for the soul during the ancient Indian epoch, but now counter to the present leading edge of evolution - the retention and enhancement of the "Ego" or I).
3. Multi-dimensional factors and future life progress.
There are times when an overly simplistic view of reincarnation can be held.
One aspect that helps over-ride this inclination is to understand that thoughts don’t carry on beyond a certain stage of the death process, except as forces, whereas enthusiasms, perceptions and feelings do pass into the next life. That the conceptual life associated with an incarnation dissipates means, for example, that a child who spoke the Greek language in his/her past life does not learn the Greek language any greater ease this life.
Another perceptual shortfall resides, for example, in the notion that a great musician must have been a musician in a prior life, and now has simply progressed to an advanced level. A more accurate perspective views the emergence of a talent as a result of progress made in a past life in another (but obliquely associated) arena of development.
4. Proportion of brain utilized
Through reincarnation, we are given the opportunity to fulfill our overall quest to become whole, fully evolved beings - a quest that is utterly impossible in a single lifetime.
It is generally agreed that we use only 10-20% of our brain capacity. This suggests that eventually we are going to use the whole organ. Of course, to attain such a goal would only be feasible over many lifetimes.
The other side of the indication is that when we die, we move into our deeper wisdom, we move out of our temporary, life-long confinement, into our full capacity (use of 100% versus only 10-20%). We come to know, from an overview, what our life was really about, and where we need to improve, and can then determine where we are going, and with who, and the particulars pertaining to the next life that we choose.
To view the whole article visit Insight21 at http://www.insight21.net/
Article Source: http://www.articlestreet.com/
About the Author
J Graf is the coordinator of Insight21 - http://www.insight21.net/ and the sister site, Earth Vision - http://www.evsite.net/ - - - doorways for the 21st Century.
Sunday, February 14, 2010
Sunday, September 27, 2009
Dr. Israel Regardie
According to Wikipedia:
Israel Regardie, born Francis Israel Regudy(November 17, 1907–March 10, 1985) was one of the 20th century's most significant popularizers of the occult, specifically the legacies of Aleister Crowley and the Hermetic Order of the Golden Dawn.
Israel Regardie was born Israel Regudy in London to Barnet Regudy, a cigarette maker, and his wife, Phoebe Perry, poor orthodox Jewish immigrants from Zhitomir, Russia. His family changed their surname to "Regardie" after a clerical mixup resulted in Israel's brother being enrolled in the British Army under that name. Regardie emigrated with his parents to the United States in August 1921 and settled in Washington, DC. He studied art in Washington, DC and Philadelphia, PA. With a Hebrew tutor he gained a linguistic knowledge which would prove invaluable in his later studies of Hermetic Qabalah. With easy access to the Library of Congress, he read widely and became interested in theosophy, Hindu philosophy and yoga; he also joined the Rosicrucians at around this time.
After reading Part I of Magick (Book 4) by the occultist Aleister Crowley, he initiated a correspondence which led to his return at 21 to the UK at Crowley's invitation to become the latter's secretary in 1928. When the two parted company four years later in 1932, Regardie distanced himself from Crowley personally, but still retained a great deal of respect for his writings.[4] Shortly after this period he published The Tree of Life, a guide to magick, largely derived from Crowley's work, and A Garden of Pomegranates, a primer on Qabalah based on notes he had taken while working for Crowley. Regardie would later write a biography of Crowley, The Eye in the Triangle, and continue to edit and republish Crowley's works up until the 1970s.
Source:
"Israel Regardie." Wikipedia, The Free Encyclopedia. 4 Aug 2009, 20:18 UTC. 4 Aug 2009 [ http://en.wikipedia.org/w/index.php?title=Israel_Regardie&oldid=306074879 ].
According to Llewellyn Publications:
Francis I. Regardie, born in London, England, November 17, 1907; died in Sedona, Arizona, March 10, 1985. Came to the United States in August 1921, educated in Washington D.C. and studied art in school in Washington and Philadelphia. Returned to Europe in 1928 at the invitation of Aleister Crowley to work as his secretary and study with him. Returned to London as secretary to Thomas Burke 1932-34, and during that time wrote A Garden of Pomegranates and The Tree of Life.
In 1934 he was invited to join the Order of the Golden Dawn, Stella Matutina Temple, during which time he wrote The Middle Pillar and The Art of True Healing, and did the basic work for The Philosopher's Stone.
Returning to the United States in 1937 he entered Chiropractic College in New York, Graduating in 1941, and published The Golden Dawn. Served in the U.S. Army 1942-1945, and then moved to Los Angeles where he opened a chiropractic practice and taught psychiatry. Upon retirement in 1981, he moved to Sedona.
During his lifetime, he studied psychoanalysis with Dr. E. Clegg and Dr. J. L. Bendit, and later studied psychotherapy under Dr. Nandor Fodor. His training encompassed Freudian, Jungian and Reichian methods.
Source:
Republished courtesy of Llewellyn.com. Copyright © 2009, Llewellyn Worldwide Ltd.
Israel Regardie, born Francis Israel Regudy(November 17, 1907–March 10, 1985) was one of the 20th century's most significant popularizers of the occult, specifically the legacies of Aleister Crowley and the Hermetic Order of the Golden Dawn.
Israel Regardie was born Israel Regudy in London to Barnet Regudy, a cigarette maker, and his wife, Phoebe Perry, poor orthodox Jewish immigrants from Zhitomir, Russia. His family changed their surname to "Regardie" after a clerical mixup resulted in Israel's brother being enrolled in the British Army under that name. Regardie emigrated with his parents to the United States in August 1921 and settled in Washington, DC. He studied art in Washington, DC and Philadelphia, PA. With a Hebrew tutor he gained a linguistic knowledge which would prove invaluable in his later studies of Hermetic Qabalah. With easy access to the Library of Congress, he read widely and became interested in theosophy, Hindu philosophy and yoga; he also joined the Rosicrucians at around this time.
After reading Part I of Magick (Book 4) by the occultist Aleister Crowley, he initiated a correspondence which led to his return at 21 to the UK at Crowley's invitation to become the latter's secretary in 1928. When the two parted company four years later in 1932, Regardie distanced himself from Crowley personally, but still retained a great deal of respect for his writings.[4] Shortly after this period he published The Tree of Life, a guide to magick, largely derived from Crowley's work, and A Garden of Pomegranates, a primer on Qabalah based on notes he had taken while working for Crowley. Regardie would later write a biography of Crowley, The Eye in the Triangle, and continue to edit and republish Crowley's works up until the 1970s.
Source:
"Israel Regardie." Wikipedia, The Free Encyclopedia. 4 Aug 2009, 20:18 UTC. 4 Aug 2009 [ http://en.wikipedia.org/w/index.php?title=Israel_Regardie&oldid=306074879 ].
According to Llewellyn Publications:
Francis I. Regardie, born in London, England, November 17, 1907; died in Sedona, Arizona, March 10, 1985. Came to the United States in August 1921, educated in Washington D.C. and studied art in school in Washington and Philadelphia. Returned to Europe in 1928 at the invitation of Aleister Crowley to work as his secretary and study with him. Returned to London as secretary to Thomas Burke 1932-34, and during that time wrote A Garden of Pomegranates and The Tree of Life.
In 1934 he was invited to join the Order of the Golden Dawn, Stella Matutina Temple, during which time he wrote The Middle Pillar and The Art of True Healing, and did the basic work for The Philosopher's Stone.
Returning to the United States in 1937 he entered Chiropractic College in New York, Graduating in 1941, and published The Golden Dawn. Served in the U.S. Army 1942-1945, and then moved to Los Angeles where he opened a chiropractic practice and taught psychiatry. Upon retirement in 1981, he moved to Sedona.
During his lifetime, he studied psychoanalysis with Dr. E. Clegg and Dr. J. L. Bendit, and later studied psychotherapy under Dr. Nandor Fodor. His training encompassed Freudian, Jungian and Reichian methods.
Source:
Republished courtesy of Llewellyn.com. Copyright © 2009, Llewellyn Worldwide Ltd.
____________________
ILMJ Editor's note:
Dr. Regardie's tome of esotericum mysticum, The Golden Dawn, is a significant masterpiece within the realm of Applied Occult Metaphysics, Ceremonial Magick, Qabalistic (Kabbalistic) studies, and alternative spiritual practices. Not only does one need to be well read but you will want to be "well-practiced" in several esoteric mysticism systems. As an ordained minister and spiritual occultist, I highly recommend the writings of Dr. Israel Regardie. ~ Rev. Kheti A. Sahure, DD, MscD, ThD ▪ Temple of Kemetic Wicca
Thursday, September 17, 2009
Dan Brown's "The Lost Symbol"
"The Lost Symbol will have a first printing of 5 million copies, and it will once again feature Dan Brown's unforgettable protagonist, Robert Langdon..."
Sunday, June 28, 2009
YouTube: Antiquus Research Group
Antiquus Research (Group) is an independent, non-profit organization and project devoted to the research, study, teaching, and cogent analysis of the ancient, ancestral, historical, archaeological, cultural-anthropological, sociological, religio-spiritual (theological, thealogical, theosophical), esoteric - metaphysical paths and practices of humankind who engaged in the vastness of Alternative Religions and Spiritualities (ARS) through modern times. Ancient Afrikan and Egyptian History, Anthropology, Archaeology, and Afrikan Traditional Religions (ATRs).
Here is a collection of some of our favorite films and videos:
Tuesday, June 9, 2009
Illustrations of Masonry - Opening the Lodge
Illustrations of Masonry
by Capt. William Morgan
[1827]
by Capt. William Morgan
[1827]
"This book has a controversial backstory which is part of the mythology of anti-Freemasonry. 'Captain' William Morgan, the author, was a disappointed Freemason in Batavia, New York. Rejected by the local lodge, he announced that he was going to publish a work exposing Masonic rituals and secrets. Shortly before publication in 1826, he disappeared, and three Masons were later convicted of kidnapping him. Although claims were made that Morgan had been murdered, some say that he was forced to leave the US. Either way, it was good publicity for this book, which was published in 1827, but bad for the Masons. The incident led to widespread protests against Freemasons in the US, and eventually an anti-Masonic Party, which at its height in 1832 got seven electoral votes for William Wirt for President.
So why read this book? Stripped of the fevered historical background, and ignoring the publisher's antimasonic introduction, this becomes simply one of the first published accounts of US Freemasonry in the early 19th century. It seems accurate, based on other published Monitors, such as Ducan's. At this perspective, Illustrations is no more offensive than Robert's Rules of Order, although it makes more interesting reading..."
So why read this book? Stripped of the fevered historical background, and ignoring the publisher's antimasonic introduction, this becomes simply one of the first published accounts of US Freemasonry in the early 19th century. It seems accurate, based on other published Monitors, such as Ducan's. At this perspective, Illustrations is no more offensive than Robert's Rules of Order, although it makes more interesting reading..."
Opening the Lodge
ILLUSTRATIONS
—OF—
MASONRY, ETC.
—OF—
MASONRY, ETC.
A Description of the Ceremonies used in opening a
Lodge of Entered Apprentice Masons; which is the
same in all upper degrees, with the exception
of the difference in the signs, due-guards,
grips, pass-grips, words and their several
names; all of which will be
given and explained in their
proper places as the
work progresses.
One rap calls the lodge to order—one calls up the Junior and Senior Deacons—two raps call up all the subordinate officers, and three, all the members of the lodge.
The Master having called the lodge to order, and the officers all seated, the Master says to the Junior Warden, 'Brother Junior, are they all Entered Apprentice Masons in the south?'
Ans. 'They are, Worshipful.'
Master to the Senior Warden, 'Brother Senior, are they all Entered Apprentice Masons in the west?'
Ans. 'They are, Worshipful.'
The Master then says, 'They are, in the east,' at the same time he gives a rap with the common gavel or mallet, which calls up both Deacons.
Master to Junior Deacon, 'Brother Junior, the first care of a Mason?'
Ans. 'To see the lodge tyled, Worshipful.'
Master to Junior Deacon, 'Attend to that part of your duty, and inform the Tyler that we are about to open a lodge of Entered Apprentice Masons, and direct him to tyle accordingly.' The Junior Deacon then steps to the door and gives three raps, which are answered by three raps from without; the Junior Deacon then gives one, which is also answered by the Tyler with one; the door is then partly opened and the Junior Deacon delivers his message, and resumes his situation and says, 'The door is tyled, Worshipful.' (at the same time giving the due-guard, which is never omitted when the Master is addressed.)
The Master to Junior Deacon, 'Brother, by whom?'
Ans. 'By a Master Mason without the door, armed with the proper implement of his office.'
Master to Junior Deacon, 'His duty there?'
Ans. 'To keep off all cowans and eaves-droppers, see that none pass or repass without permission from the Master.' (Some say without permission from the chair.)
Master to Junior Deacon, 'Brother Junior, your place in the lodge?'
Ans. 'At the right hand of the Senior Warden in the west.'
Master to Junior Deacon, 'Your business there, Brother Junior?'
Ans. 'To wait on the Worshipful Master and Wardens, act as their proxy in the active duties of the lodge, and take charge of the door.'
Master to Junior Deacon, 'The Senior Deacon's place in the lodge?'
Ans. 'At the right hand of the Worshipful Master in the east.' [The Master, while asking the last questions gives two raps, which call up all the subordinate officers.]
Master to Senior Deacon, 'Your duty there, Brother Senior?'
Ans. 'To wait on the Worshipful Master and Wardens, act as their proxy in the active duties of the lodge, attend to the preparation and introduction of candidates, and welcome and clothe all visiting Brethren. [i.e., furnish them with an apron.]
Master to Senior Deacon, 'The Secretary's place in the lodge, Brother Senior?'
Ans. 'At the left hand of the Worshipful Master in the east.'
Master to the Secretary, 'Your duty there, Brother Secretary?'
Ans. 'The better to observe the Worshipful Master's will and pleasure, record the proceedings of the lodge; transmit a copy of the same to the Grand Lodge, if required; receive all moneys and money bills from the hands of the Brethren, pay them over to the Treasurer, and take his receipt for the same.'
The Master to the Secretary, 'The Treasurer's place in the lodge?'
Ans. 'At the right hand of the Worshipful Master.'
Master to Treasurer, 'Your duty there, Brother Treasurer?'
Ans. 'Duly to observe the Worshipful Master's will and pleasure; receive all moneys and money bills from the hands of the Secretary; keep a just and true account of the same; pay them out by order of the Worshipful Master and consent of the Brethren.'
The Master to the Treasurer, "The Junior Warden's place in the lodge, Brother Treasurer?'
Ans. 'In the south, Worshipful.'
Master to Junior Warden, 'Your business there, Brother Junior?'
Ans. 'As the sun in the south at high meridian is the beauty and glory of the day, so stands the Junior Warden in the south, the better to observe the time, call the crafts from labor to refreshment, superintend them during the hours thereof, see that none convert the hours of refreshment into that of intemperance or excess; and call them out again in due season, that the Worshipful Master may have honor, and they profit and pleasure thereby.'
Master to the Junior Warden, 'The Senior Warden's place in the lodge?'
Ans. 'In the west, Worshipful.'
Master to Senior Warden, 'Your duty there, Brother Senior?'
Ans. 'As the sun sets in the west to close the day, so stands the Senior Warden in the west to assist the Worshipful Master in opening his lodge, take care of the jewels and implements, see that none be lost, pay the craft their wages, if any be due, and see that none go away dissatisfied.'
Master to the Senior Warden, 'The Master's place in the lodge?'
Ans. 'In the east, Worshipful.'
Master to the Senior Warden, 'His duty there?'
Ans. 'As the sun rises in the east to open and adorn the day, so presides the Worshipful Master in the east to open and adorn his lodge, set his crafts to work with good and wholesome laws, or cause the same to be done.' The Master now gives three raps, when all the brethren rise, and the Master taking off his hat, proceeds as follows: In like manner so do I, strictly forbidding all profane language, private committees, or any other disorderly conduct whereby the peace and harmony of this lodge may be interrupted while engaged in its lawful pursuits, under no less penalty than the by-laws, or such penalty as the majority of the Brethren present may see fit to inflict. Brethren, attend to giving the signs.' [Here lodges differ very much. In some they declare the lodge opened as follows, before they give the signs:]
The Master (all the Brethren imitating him) extends his left arm from his body so as to form an angle of about forty-five degrees, and holds his right hand transversely across his left, the palms thereof about one inch apart. This is called the Due Guard, and alludes to the position a Candidate's hands are placed in when he takes the obligation of an Entered Apprentice Mason. The Master then draws his right hand across his throat, the hand open, with the thumb next to his throat, and drops it down by his side. This is called the penal sign of an Entered Apprentice Mason, (many call it sign) and alludes to the penalty of the obligation. (See obligation.) The Master Then declares the lodge opened in the following manner: 'I vow declare this lodge of Entered Apprentice Masons duly opened for dispatch of business.' The Senior Warden declares it to the Junior Warden, and he to the Brethren. 'Come, Brethren, let us pray.'—One of the following prayers is used:
Most holy and glorious God! the great architect of the Universe; the giver of all good gifts and graces: Thou hast promised that 'Where two or three are gathered together in thy name, thou wilt be in the midst of them and bless them.' In thy name we assemble, most humbly beseeching thee to bless us in all our undertakings; that we may know and serve thee aright, and that all our actions may tend to thy glory and our advancement in knowledge and virtue. And we beseech thee, O Lord God, to bless our present assembling; and to illuminate our minds through the influence of the Son of Righteousness, that we may walk in the light of thy countenance; and when the trials of our probationary state are over, be admitted into the temple, not made with hands, eternal in the heavens. Amen. So mote it be.
Another prayer, as often used at opening as closing:
Behold, how good and pleasant it is for brethren to dwell together in unity; it is like the precious ointment upon the head, that ran down upon the beard, even Aaron's beard, that went down to the skirts of his garment; as the dew of Hermon, and as the dew that descended upon the mountains of Zion, for there the Lord commanded the blessing, even life forever more. Amen. So mote it be.
The lodge being now open and ready to proceed to business, the Master directs the Secretary to read the minutes of the last meeting, which naturally brings to view the business of the present.
Full Text -
Lodge of Entered Apprentice Masons; which is the
same in all upper degrees, with the exception
of the difference in the signs, due-guards,
grips, pass-grips, words and their several
names; all of which will be
given and explained in their
proper places as the
work progresses.
One rap calls the lodge to order—one calls up the Junior and Senior Deacons—two raps call up all the subordinate officers, and three, all the members of the lodge.
The Master having called the lodge to order, and the officers all seated, the Master says to the Junior Warden, 'Brother Junior, are they all Entered Apprentice Masons in the south?'
Ans. 'They are, Worshipful.'
Master to the Senior Warden, 'Brother Senior, are they all Entered Apprentice Masons in the west?'
Ans. 'They are, Worshipful.'
The Master then says, 'They are, in the east,' at the same time he gives a rap with the common gavel or mallet, which calls up both Deacons.
Master to Junior Deacon, 'Brother Junior, the first care of a Mason?'
Ans. 'To see the lodge tyled, Worshipful.'
Master to Junior Deacon, 'Attend to that part of your duty, and inform the Tyler that we are about to open a lodge of Entered Apprentice Masons, and direct him to tyle accordingly.' The Junior Deacon then steps to the door and gives three raps, which are answered by three raps from without; the Junior Deacon then gives one, which is also answered by the Tyler with one; the door is then partly opened and the Junior Deacon delivers his message, and resumes his situation and says, 'The door is tyled, Worshipful.' (at the same time giving the due-guard, which is never omitted when the Master is addressed.)
The Master to Junior Deacon, 'Brother, by whom?'
Ans. 'By a Master Mason without the door, armed with the proper implement of his office.'
Master to Junior Deacon, 'His duty there?'
Ans. 'To keep off all cowans and eaves-droppers, see that none pass or repass without permission from the Master.' (Some say without permission from the chair.)
Master to Junior Deacon, 'Brother Junior, your place in the lodge?'
Ans. 'At the right hand of the Senior Warden in the west.'
Master to Junior Deacon, 'Your business there, Brother Junior?'
Ans. 'To wait on the Worshipful Master and Wardens, act as their proxy in the active duties of the lodge, and take charge of the door.'
Master to Junior Deacon, 'The Senior Deacon's place in the lodge?'
Ans. 'At the right hand of the Worshipful Master in the east.' [The Master, while asking the last questions gives two raps, which call up all the subordinate officers.]
Master to Senior Deacon, 'Your duty there, Brother Senior?'
Ans. 'To wait on the Worshipful Master and Wardens, act as their proxy in the active duties of the lodge, attend to the preparation and introduction of candidates, and welcome and clothe all visiting Brethren. [i.e., furnish them with an apron.]
Master to Senior Deacon, 'The Secretary's place in the lodge, Brother Senior?'
Ans. 'At the left hand of the Worshipful Master in the east.'
Master to the Secretary, 'Your duty there, Brother Secretary?'
Ans. 'The better to observe the Worshipful Master's will and pleasure, record the proceedings of the lodge; transmit a copy of the same to the Grand Lodge, if required; receive all moneys and money bills from the hands of the Brethren, pay them over to the Treasurer, and take his receipt for the same.'
The Master to the Secretary, 'The Treasurer's place in the lodge?'
Ans. 'At the right hand of the Worshipful Master.'
Master to Treasurer, 'Your duty there, Brother Treasurer?'
Ans. 'Duly to observe the Worshipful Master's will and pleasure; receive all moneys and money bills from the hands of the Secretary; keep a just and true account of the same; pay them out by order of the Worshipful Master and consent of the Brethren.'
The Master to the Treasurer, "The Junior Warden's place in the lodge, Brother Treasurer?'
Ans. 'In the south, Worshipful.'
Master to Junior Warden, 'Your business there, Brother Junior?'
Ans. 'As the sun in the south at high meridian is the beauty and glory of the day, so stands the Junior Warden in the south, the better to observe the time, call the crafts from labor to refreshment, superintend them during the hours thereof, see that none convert the hours of refreshment into that of intemperance or excess; and call them out again in due season, that the Worshipful Master may have honor, and they profit and pleasure thereby.'
Master to the Junior Warden, 'The Senior Warden's place in the lodge?'
Ans. 'In the west, Worshipful.'
Master to Senior Warden, 'Your duty there, Brother Senior?'
Ans. 'As the sun sets in the west to close the day, so stands the Senior Warden in the west to assist the Worshipful Master in opening his lodge, take care of the jewels and implements, see that none be lost, pay the craft their wages, if any be due, and see that none go away dissatisfied.'
Master to the Senior Warden, 'The Master's place in the lodge?'
Ans. 'In the east, Worshipful.'
Master to the Senior Warden, 'His duty there?'
Ans. 'As the sun rises in the east to open and adorn the day, so presides the Worshipful Master in the east to open and adorn his lodge, set his crafts to work with good and wholesome laws, or cause the same to be done.' The Master now gives three raps, when all the brethren rise, and the Master taking off his hat, proceeds as follows: In like manner so do I, strictly forbidding all profane language, private committees, or any other disorderly conduct whereby the peace and harmony of this lodge may be interrupted while engaged in its lawful pursuits, under no less penalty than the by-laws, or such penalty as the majority of the Brethren present may see fit to inflict. Brethren, attend to giving the signs.' [Here lodges differ very much. In some they declare the lodge opened as follows, before they give the signs:]
The Master (all the Brethren imitating him) extends his left arm from his body so as to form an angle of about forty-five degrees, and holds his right hand transversely across his left, the palms thereof about one inch apart. This is called the Due Guard, and alludes to the position a Candidate's hands are placed in when he takes the obligation of an Entered Apprentice Mason. The Master then draws his right hand across his throat, the hand open, with the thumb next to his throat, and drops it down by his side. This is called the penal sign of an Entered Apprentice Mason, (many call it sign) and alludes to the penalty of the obligation. (See obligation.) The Master Then declares the lodge opened in the following manner: 'I vow declare this lodge of Entered Apprentice Masons duly opened for dispatch of business.' The Senior Warden declares it to the Junior Warden, and he to the Brethren. 'Come, Brethren, let us pray.'—One of the following prayers is used:
Most holy and glorious God! the great architect of the Universe; the giver of all good gifts and graces: Thou hast promised that 'Where two or three are gathered together in thy name, thou wilt be in the midst of them and bless them.' In thy name we assemble, most humbly beseeching thee to bless us in all our undertakings; that we may know and serve thee aright, and that all our actions may tend to thy glory and our advancement in knowledge and virtue. And we beseech thee, O Lord God, to bless our present assembling; and to illuminate our minds through the influence of the Son of Righteousness, that we may walk in the light of thy countenance; and when the trials of our probationary state are over, be admitted into the temple, not made with hands, eternal in the heavens. Amen. So mote it be.
Another prayer, as often used at opening as closing:
Behold, how good and pleasant it is for brethren to dwell together in unity; it is like the precious ointment upon the head, that ran down upon the beard, even Aaron's beard, that went down to the skirts of his garment; as the dew of Hermon, and as the dew that descended upon the mountains of Zion, for there the Lord commanded the blessing, even life forever more. Amen. So mote it be.
The lodge being now open and ready to proceed to business, the Master directs the Secretary to read the minutes of the last meeting, which naturally brings to view the business of the present.
Full Text -
http://www.sacred-texts.com/mas/morgan/index.htm
Additional Source -
Morgan, William. Illustrations of Masonry. S.l: s.n, 1827.
Videlicet -
Morgan, William. Illustrations of Masonry. S.l: s.n, 1827.
Videlicet -
Illustrations of Masonry
by William Preston
Twelth Edition, 1812 [London]
by William Preston
Twelth Edition, 1812 [London]
Sunday, April 19, 2009
Kabbalah - Ancient Hebrew Mysticism
Introduction to Jewish Mysticism and Kabbalah
Author: Dr. Rita LouiseWhen non-Jews ask about Judaism, they commonly ask questions like: What is the nature of God? Do you believe in heaven and hell? What happens to us after death? The answers to questions like these characterize most religions. While Jewish law (Talmud) focuses on what it is God wants from man, the area of Judaism and Jewish thought that discusses these issues falls under the realm of Jewish mysticism and the Kabbalah.
Kabbalah is the name applied to the whole range of Jewish mystical activity.
The word Kabbalah comes from the Hebrew root Qof-Beit-Lamed, which means "to receive, to accept." If you have spent any time studying or reading about the Kabbalah, you can not help but to notice that there are many alternative spellings of this word. The reason for this is that some letters in the Hebrew alphabet have more than one representation in the English alphabet. For example, the letter “Qof” can be written either as K or Q or even as a C. This has led some authors choose one spelling for the word Kabbalah while others select another. In the end, they are all talking about the rich mystical tradition that has been a part of Judaism since its earliest days[.]
According to its supporters, intimate understanding and mastery of the Kabbalah brings man spiritually closer to God and as a result man can gain insight into the inner-workings of God’s creation. Since it deals with universal principles, i t works to explain not only the way our inner and outer worlds are constructed, but why. It teaches a method which allows the spiritual seeker to live in accord with the guiding force behind the whole of reality.
The History of Kabbalah
While it is not clear exactly where the mystical traditions of the Kabbalah originated, some texts claim this mystical system originated with Moses on Mount Sinai while others say it was provided by the angels to Adam as a means of returning to grace after the fall of man. According to Kabbalistic tradition, the concealed dimension of the Torah – the Kabbalah - was transmitted orally by the Jewish patriarchs, prophets, and sages of ancient times. However, after prophecy ceased and the Temple in Jerusalem was destroyed, a new era dawned for Kabbalah. Teaching of the Kabbalah began to emerge and around the second century A.D. Since that time and even today it is used by many as a guide for exploring our inner truths.
The most famous work of Kabbalah, the Zohar, was revealed to the Jewish world in the thirteenth century by Moses De Leon. The Zohar was in the form of a commentary or interpretation on the five books of the Torah (the first 5 books of the Old Testament). Whereas most commentaries interpret the Torah as a storyline and legal work, mystics, such as Moses De Leon, tend to interpret it as a system of symbols which reveals the secret laws of the universe.
Scholars have identified the study of the Kabbalah as being the Yoga of the West. Its foundation, beliefs and tenets echo those of the yogic system including the chakras. It has been theorized that the ideas and methodology used in the chakra system represent abstract ideals that are to be achieved. The Kabbalistic system, on the other hand expresses itself through the use of specific notions and concrete symbols, which bring unconscious thoughts, ideas and behaviors into our conscious awareness.
Prohibitions Surrounding the Study of Kabbalah
Over the years, prohibitions arouse around the study of Kabbalah. The rabbis of the Talmud regarded the mystical study of God as being important yet warned that it could be dangerous. There’s a famous story in the Talmud where four great sages entered a garden. They went into an ecstatic state, a state of mystical and spiritual ecstasy, and three of them did not survive. One came out insane, one died and one renounced his faith. It was only Rabbi Akiva who entered in peace, and exited in peace.
It was this episode, later experiences of individuals who became mentally unbalanced while engaging in mystical activities and the disaster of the false Messiah Shabbetai Zevi that caused seventeenth-century rabbis to legislate that kabbalah should be studied only by married men over forty who were also scholars of Torah and Talmud. In recent times, the prohibitions regarding the study of Kabbalah, even in Orthodox communities have been relaxed.
Types of Kabbalistic Practices
There are two types of Kabbalah: contemplative and practical.
Practical Kabbalah seeks to alter the nature of existence and change the course of events via ritualistic techniques. It can be seen as a kind of white magic, dealing with the use of techniques that could evoke supernatural powers. Its goal is to bring about practical changes, through the intervention of God. Examples can be found in the Bible with stories such as Moses drawing forth water from the rock, or of Aaron's staff being turned into a snake. It utilizes the utterance of divine names and incantations, amulets and talismans, as well as chiromancy, physiognomy and astrology. In recent times, this is form of Kabbalah is often practiced by non-Judaic Magical or practitioners ofHermetic Kabbalah.
The other form of Kabbalah, Contemplative Kabbalah, seeks to explain the nature of God and the nature of our existence via intellectual and meditative techniques.
This form of Kabbalah is what is often found when reading most written works on Kabbalah. Much of this branch grew out of the study of the Holy Scriptures. Various techniques for revealing the underlying meaning of the Holy texts include: Gematria, Notariqon and Temurah, which explore into the relationships and hidden meaning of numbers, letters and phrases of words. In turn, theories of how the universe was created and the essential nature of God and man, are explore and summarized through the symbol or glyph we know as the Tree of Life.
To a Kabbalist, the representation of the Tree of Life is often seen as visual road map which we can follow as we venture into the realm of the unconscious and the unknown. It is made up of 10 spheres or sephirah that symbolize the emanations or qualities of God. According to Kabbalistic tradition, the Ten Sefirot correspond to ten levels of creation or the ten different ways God reveals himself to us.
They can also be thought of as objective energy centers and discrete states of consciousness that are available to us or as a description of the unfolding energetic transition from God to Man. They constitute the inner structure of reality and account for the dynamic relationships that take place both physically and spiritually where they provide us with a model of personal growth and development. This is because hidden within each sephirot is a concealed motivational force that corresponds to distinct psycho-spiritual states of the human soul.
There is so much more that can be discussed when talking about the Kabbalah, but this should get you started along this exciting path of self-discovery.
The Kabbalah gives us tools that enable us to explore all aspects of our inner and outer selves and help us to know ourselves better and understand our relationship with the world around us. It can also be used as a tool to open ourselves up spiritually and become better acquainted with God. Regardless of how you choose to utilize the wisdom the Kabbalah, find gratitude in all your work and learning’s and be open to receiving its blessings.
© Copyright Body, Mind & SoulHealer – http://www.soulhealer.com 2007. All rights reserved.
About the Author:Dr. Rita Louise, Ph D is a Naturopathic Physician, founder of the Institute Of Applied Energetics and the host of Just Energy Radio. Author of the books “Avoiding the Cosmic 2x4” and “The Power Within”, it is her unique gift as a medical intuitive and professional clairvoyant that enlivens her work. Let Dr. Rita assist you bringing health, healing and wholeness back into your life. Visit http://www.soulhealer.com/ or listen live online to Dr. Rita on http://www.soulhealer.com/Just_Energy/just_energy_radio.htm.
Article Source: ArticlesBase.com - Introduction to Jewish Mysticism and Kabbalah
Thursday, December 25, 2008
Migration of Symbols
The Migration of Symbols
By
By
Count Goblet d'Alviella
[1894]
"This is a study of the migration and mutation of symbols by a late 19th century Belgian lawyer and Masonic scholar, Count Goblet d'Alviella (b. 1846, d. 1925). Originally published in 1891 in French, this book covers a huge web of interchangeable symbols, which are found over a wide range of cultures through the Near East, India, Europe, and further abroad, notably in Mesoamerica. He attempts to explain the widespread use of symbols such as the Swastika, the Tree of Life, the Winged Globe, the Trident and the Caduceus. Despite the title, d'Alviella does not adhere to one theory; instead he has a whole toolkit, including diffusion, mutation, independent origins and appropriation, as well as psychological, historical and sociological explanations.[1894]
He demonstrates that the same symbol can have different interpretations in different cultures and at different times. Such is the case with the swastika, which today is obviously associated with absolute evil, but which has been used historically as a symbol of the Sun's yearly path, and regarded as a good-luck symbol, even to this day, in the far East. With over 150 line illustrations, this book is an invaluable source book for symbologists, and makes fascinating reading for readers interested in the development of religion..."
Source & Complete Text -
http://www.sacred-texts.com/sym/mosy/index.htm
Free PDF Download -
http://books.google.com/books?id=s6sTAAAAYAAJ&dq=The+Migration+of+Symbols
Citation -
Goblet d'Alviella, Eugène. The Migration of Symbols. [London]: A. Constable and Co, 1894.
Sunday, October 19, 2008
Liber II: Liber Legis
Liber II
The Message of
The Master Therion
This Epistle first appeared in The Equinox III(1)
The Message of
The Master Therion
This Epistle first appeared in The Equinox III(1)
(Detroit: Universal, 1919).
The quotations are from Liber Legis-The Book of the Law.-H.B.
Copyright (c) Ordo Templi Orientis
---------------
The quotations are from Liber Legis-The Book of the Law.-H.B.
Copyright (c) Ordo Templi Orientis
---------------
"Do what thou wilt shall be the whole of the Law.''
"There is no Law beyond Do what thou wilt.''
"The word of the Law is Velhma.''
Velhma--Thelema--means Will.
The Key to this Message is this word-Will. The first obvious meaning of this Law is confirmed by antithesis; "The word of Sin is Restriction.''
Again: "Thou hast no right but to do thy will. Do that and no other shall say nay. For pure will, unassuaged of purpose, delivered from the lust of result, is every way perfect.''
Take this carefully; it seems to imply a theory that if every man and every woman did his and her will--the true will--there would be no clashing. "Every man and every woman is a star,'' and each star moves in an appointed path without interference. There is plenty of room for all; it is only disorder that creates confusion.
From these considerations it should be clear that "Do what thou wilt'' does not mean "Do what you like.'' It is the apotheosis of Freedom; but it is also the strictest possible bond.
Do what thou wilt--then do nothing else. Let nothing deflect thee from that austere and holy task. Liberty is absolute to do thy will; but seek to do any other thing whatever, and instantly obstacles must arise. Every act that is not in definite course of that one orbit is erratic, an hindrance. Will must not be two, but one.
Note further that this will is not only to be pure, that is, single, as explained above, but also "unassuaged of purpose.'' This strange phrase must give us pause. It may mean that any purpose in the will would damp it; clearly the "lust of result'' is a thing from which it must be delivered.
But the phrase may also be interpreted as if it read "with purpose unassuaged''--i.e., with tireless energy. The conception is, therefore, of an eternal motion, infinite and unalterable. It is Nirvana, only dynamic instead of static--and this comes to the same thing in the end.
The obvious practical task of the magician is then to discover what his will really is, so that he may do it in this manner, and he can best accomplish this by the practices of Liber Thisarb (see Equinox I(7), p. 105) or such others as may from one time to another be appointed.
Thou must (1) Find out what is thy Will. (2) Do that Will with a) one-pointedness, (b) detachment, (c) peace.
Then, and then only, art thou in harmony with the Movement of Things, thy will part of, and therefore equal to, the Will of God. And since the will is but the dynamic aspect of the self, and since two different selves could not possess identical wills; then, if thy will be God's will, Thou art That.
There is but one other word to explain. Elsewhere it is written-- surely for our great comfort--"Love is the law, love under will.''
This is to be taken as meaning that while Will is the Law, the nature of that Will is Love. But this Love is as it were a by-product of that Will; it does not contradict or supersede that Will; and if apparent contradiction should arise in any crisis, it is the Will that will guide us aright. Lo, while in The Book of the Law is much of Love, there is no word of Sentimentality. Hate itself is almost like Love! "As brothers fight ye!'' All the manly races of the world understand this. The Love of Liber Legis is always bold, virile, even orgiastic. There is delicacy, but it is the delicacy of strength. Mighty and terrible and glorious as it is, however, it is but the pennon upon the sacred lance of Will, the damascened inscription upon the swords of the Knight-monks of Thelema.
Love is the law, love under will.
Source: http://www.sacred-texts.com/oto/lib2.htm
Again: "Thou hast no right but to do thy will. Do that and no other shall say nay. For pure will, unassuaged of purpose, delivered from the lust of result, is every way perfect.''
Take this carefully; it seems to imply a theory that if every man and every woman did his and her will--the true will--there would be no clashing. "Every man and every woman is a star,'' and each star moves in an appointed path without interference. There is plenty of room for all; it is only disorder that creates confusion.
From these considerations it should be clear that "Do what thou wilt'' does not mean "Do what you like.'' It is the apotheosis of Freedom; but it is also the strictest possible bond.
Do what thou wilt--then do nothing else. Let nothing deflect thee from that austere and holy task. Liberty is absolute to do thy will; but seek to do any other thing whatever, and instantly obstacles must arise. Every act that is not in definite course of that one orbit is erratic, an hindrance. Will must not be two, but one.
Note further that this will is not only to be pure, that is, single, as explained above, but also "unassuaged of purpose.'' This strange phrase must give us pause. It may mean that any purpose in the will would damp it; clearly the "lust of result'' is a thing from which it must be delivered.
But the phrase may also be interpreted as if it read "with purpose unassuaged''--i.e., with tireless energy. The conception is, therefore, of an eternal motion, infinite and unalterable. It is Nirvana, only dynamic instead of static--and this comes to the same thing in the end.
The obvious practical task of the magician is then to discover what his will really is, so that he may do it in this manner, and he can best accomplish this by the practices of Liber Thisarb (see Equinox I(7), p. 105) or such others as may from one time to another be appointed.
Thou must (1) Find out what is thy Will. (2) Do that Will with a) one-pointedness, (b) detachment, (c) peace.
Then, and then only, art thou in harmony with the Movement of Things, thy will part of, and therefore equal to, the Will of God. And since the will is but the dynamic aspect of the self, and since two different selves could not possess identical wills; then, if thy will be God's will, Thou art That.
There is but one other word to explain. Elsewhere it is written-- surely for our great comfort--"Love is the law, love under will.''
This is to be taken as meaning that while Will is the Law, the nature of that Will is Love. But this Love is as it were a by-product of that Will; it does not contradict or supersede that Will; and if apparent contradiction should arise in any crisis, it is the Will that will guide us aright. Lo, while in The Book of the Law is much of Love, there is no word of Sentimentality. Hate itself is almost like Love! "As brothers fight ye!'' All the manly races of the world understand this. The Love of Liber Legis is always bold, virile, even orgiastic. There is delicacy, but it is the delicacy of strength. Mighty and terrible and glorious as it is, however, it is but the pennon upon the sacred lance of Will, the damascened inscription upon the swords of the Knight-monks of Thelema.
Love is the law, love under will.
Source: http://www.sacred-texts.com/oto/lib2.htm
Thursday, July 17, 2008
Truth Be Known
"Truth Be Known
religion spirituality mythology archaeology history astrotheology archaeoastronomy
online since 1995"
http://www.truthbeknown.com
religion spirituality mythology archaeology history astrotheology archaeoastronomy
online since 1995"
http://www.truthbeknown.com
Wednesday, April 30, 2008
"Pan, Muse of Nature"
PAN, MUSE OF NATURE
Great Pan, we hear you
Piping in the meadows...
You are father to the animals,
Consort to lithe Diana
And a Muse of Mother Nature.
Oh dance before the Moon
Skyclad in your rites,
For Pan and Diana join us
This glorious Beltane night!
Son of mischevous Hermes,
With beautiful, sensuous voice
Kind eyes, and merry laughter;
Bring fairies and nature spirits
To dance with us tonight.
Oh, dance before the Moon
Skyclad in your rites,
For Pan and Diana join us
This glorious Beltane night!
© Copyright 4/29/08
Beth Clare Johnson
(Mystic Raven)
*NOTE: If you wish to say this in a ritual, just
change it from Beltane to 'Full Moon' night, or
whatever works best.
Great Pan, we hear you
Piping in the meadows...
You are father to the animals,
Consort to lithe Diana
And a Muse of Mother Nature.
Oh dance before the Moon
Skyclad in your rites,
For Pan and Diana join us
This glorious Beltane night!
Son of mischevous Hermes,
With beautiful, sensuous voice
Kind eyes, and merry laughter;
Bring fairies and nature spirits
To dance with us tonight.
Oh, dance before the Moon
Skyclad in your rites,
For Pan and Diana join us
This glorious Beltane night!
© Copyright 4/29/08
Beth Clare Johnson
(Mystic Raven)
*NOTE: If you wish to say this in a ritual, just
change it from Beltane to 'Full Moon' night, or
whatever works best.
Thursday, March 13, 2008
Spiritual Enlightenment: Dr. Deepak Chopra
"The Happiness Prescription: Ten Keys to Happiness"
Rocky Mountain PBS
Thursday, March 13, 2008, 7 p.m.
Rocky Mountain PBS
Thursday, March 13, 2008, 7 p.m.
"...the body is the symphony of the Universe...." - Deepak Chopra
http://www.rmpbs.org/content/index.cfm/program/17835-0
Saturday, March 1, 2008
"Invoke these Gods with fervour"
But before all, thy soul to its faithful duty,Invoke these Gods with fervour, they whose aid,
Thy work begun, alone can terminate.
Excerpted from -
The Golden Verses of Pythagoras [1917] by Fabre d'Olivet
Source:
http://www.sacred-texts.com/cla/ogv/ogv37.htm
http://www.sacred-texts.com/cla/ogv/ogv37.htm
Thursday, February 7, 2008
"Mass of the Phoenix"
LIBER XLIV
THE MASS OF THE PHOENIX
The Magician, his breast bare, stands before an altar on which are his Burin, Bell, Thurible, and two of the Cakes of Light. In the Sign of the Enterer he reaches West across the Altar, and cries:
Hail Ra, that goest in thy bark
Into the caverns of the Dark!
He gives the sign of Silence, and takes the Bell, and Fire, in his hands.
East of the Altar see me stand
With light and musick in my hand!
He strikes Eleven times upon the Bell 333 - 55555 - 333 and places the Fire in the Thurible.
I strike the Bell: I light the Flame;
I utter the mysterious Name.
ABRAHADABRA
He strikes eleven times upon the Bell.
Now I begin to pray: Thou Child,
Holy Thy name and undefiled!
Thy reign is come; Thy will is done.
Here is the Bread; here is the Blood.
Bring me through midnight to the Sun!
Save me from Evil and from Good!
That Thy one crown of all the Ten
Even now and here be mine. AMEN.
He puts the first Cake on the Fire of the Thurible.
I burn the Incense-cake, proclaim
These adorations of Thy name.
He makes them as in Liber Legis, and strikes again Eleven times upon the Bell. With the Burin he then makes upon his breast the proper sign.
Behold this bleeding breast of mine
Gashed with the sacramental sign!
He puts the second Cake to the wound.
I stanch the Blood; the wafer soaks
It up, and the high priest invokes!
He eats the second Cake.
This Bread I eat. This Oath I swear
As I enflame myself with prayer:
"There is no grace: there is no guilt:
This is the Law: DO WHAT THOU WILT!"
He strikes Eleven times upon the Bell, and cries
ABRAHADABRA.
I entered in with woe; with mirth
I now go forth, and with thanksgiving,
To do my pleasure on the earth
Among the legions of the living.
He goeth forth.
_______________
Source:
http://www.sacred-texts.com/oto/lib44.htm
THE MASS OF THE PHOENIX
The Magician, his breast bare, stands before an altar on which are his Burin, Bell, Thurible, and two of the Cakes of Light. In the Sign of the Enterer he reaches West across the Altar, and cries:
Hail Ra, that goest in thy bark
Into the caverns of the Dark!
He gives the sign of Silence, and takes the Bell, and Fire, in his hands.
East of the Altar see me stand
With light and musick in my hand!
He strikes Eleven times upon the Bell 333 - 55555 - 333 and places the Fire in the Thurible.
I strike the Bell: I light the Flame;
I utter the mysterious Name.
ABRAHADABRA
He strikes eleven times upon the Bell.
Now I begin to pray: Thou Child,
Holy Thy name and undefiled!
Thy reign is come; Thy will is done.
Here is the Bread; here is the Blood.
Bring me through midnight to the Sun!
Save me from Evil and from Good!
That Thy one crown of all the Ten
Even now and here be mine. AMEN.
He puts the first Cake on the Fire of the Thurible.
I burn the Incense-cake, proclaim
These adorations of Thy name.
He makes them as in Liber Legis, and strikes again Eleven times upon the Bell. With the Burin he then makes upon his breast the proper sign.
Behold this bleeding breast of mine
Gashed with the sacramental sign!
He puts the second Cake to the wound.
I stanch the Blood; the wafer soaks
It up, and the high priest invokes!
He eats the second Cake.
This Bread I eat. This Oath I swear
As I enflame myself with prayer:
"There is no grace: there is no guilt:
This is the Law: DO WHAT THOU WILT!"
He strikes Eleven times upon the Bell, and cries
ABRAHADABRA.
I entered in with woe; with mirth
I now go forth, and with thanksgiving,
To do my pleasure on the earth
Among the legions of the living.
He goeth forth.
_______________
Source:
http://www.sacred-texts.com/oto/lib44.htm
Friday, February 1, 2008
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