{"collection":"bos","html_url":"https://unchartedknowledge.5gfusion.net/browse/bos/bos280.htm","path":"bos/bos280.htm","source_url":"https://sacred-texts.com/bos/bos280.htm","text":"Internet Book of Shadows, (Various Authors), [1999]\n \n \n \n Copyright (c) 1988 by Phil Hansford. This article is \n \n is licenced for free non-commercial distribution only. \n \n \n \n ---------------------------------------------------------- \n \n \n \n ** MAGICK 8 -- HEALING AND BANISHING ** \n \n \n \n Psychic or spiritual healingis a human potentialwe all\n \n possess. Some people are especially good at this. It is probably\n \n easier to heal someone else by occult means than yourself. In addition\n \n to healing in the presence of the person, there is 'absent healing' in\n \n which the healing \n \n occurs at a distance. Note that there are some who maintain that\n \n influence on another person without his specific knowledge and permis-\n \n sion (yes, even in healing and helping) is black magick. (After all,\n \n everybody is living according to his own true will, so that healing or\n \n helping someone without permission is affecting his will). This means\n \n it is important to tell the person what you are planning to do and to\n \n ask his permission. The theory of psychic healing is that sickness is\n \n characterized (although not necessarily caused) by a deficiency and\n \n imbalance of vital energy. Psychic healing transfers energy from the\n \n healer to the sick to repair and rebalance his energies. If an inept\n \n healer overdoes the process, or if he doesn't take the precaution to\n \n 'disconnect' himself afterwards, he may find himself \n \n \n 1348\n \n \n becoming sick due to energy drain and a linkage to his subject.\n \n Similarly, the healer should always be in a good state of health or he\n \n could unintentionally transfer his illness to the subject. \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n 1349\n \n \n Thebasicmethods ofpsychichealingare: 1)creativevisual-\n \n ization, 2) prayer, 3) ritual. Creative visualization is one of the\n \n easiest techniques. Mild illness may yield to only one or two treat-\n \n ments; serious ills will require many treatments over time. Psychic\n \n healing should always be combined with medical care and treatment. It\n \n does not replace \n \n doctors, medicine, or hospitals, since different levels (worlds) are\n \n involved. In creative visualization, we visualize the person being\n \n well. It may be helpful to utilize the appropriate color from the aura\n \n chart (such as bright apple-green, rose pink, or white) sent as a beam\n \n to the person or as a cloud surrounding him. This technique can be\n \n extended to include a simple kind of yoga in which we feel energy sent\n \n as we exhale explosively; the energy sent either via the breath or\n \n from one of the chakras such as the solar plexus. Sometimes in absent\n \n healing it is helpful to arrange a time for treatment in advance,\n \n asking your subject to be in a receptive state of mind and to sit back\n \n and close his eyes. \n \n \n \n THE BANISHING RITUAL \n \n \n \n Oneofthemost basicanduseful ceremonialritualsof magick\n \n is called the *banishing ritual*, or lesser ritual of the pentagram. A\n \n pentagram (or pentacle) is a five-pointed star with the point up. The\n \n \n \n \n 1350\n \n \n banishing ritual is helpful in psychic protection and healing since it\n \n forms a protective barrier against malevolent forces. The psychic \n \n barrier it creates can be made to permit entry of desired (const-\n \n ructive) forces and the exclusion of negative ones. Thus, the banish-\n \n ing ritual is an essential first step in almost any formal full magick\n \n ceremony. The ritual requires that you use a magical implement or\n \n \"weapon\", such as a \n \n ceremonial knife, wand, or simply point your index finger, to \"draw\"\n \n the pentagram in the air at each of the cardinal points (four direc-\n \n tions). Also, you will be chanting ('vibrating') some Hebrew names of\n \n God. \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n 1351\n \n \n Holdingyour magicalweaponand facingeast,extend yourarm\n \n out straight in front of you. In this ritual you will use the full\n \n sweep of your arm to draw the pentagram in the air. Follow the desc-\n \n ription below by beginning at the lower left and sweeping your magical\n \n weapon up toward the \n \n right, etc. as shown. Do not bend your arm at the wrist or elbow.\n \n While you do this, visualize the lines and eventually the star as\n \n vibrant white, floating in the space before you. You are projecting\n \n energy to do this, and the result will be a gleaming 5-pointed star\n \n floating in the east; visualize this as vividly as you can. Now you\n \n will energize it further \n \n by piercing the center of it with your magical weapon and vibrating\n \n (speaking slowly in a slightly lower than normal pitch, remember)\n \n \"Yod-He-Vau-He\". \n \n \n \n ============================================= \n \n -- DESCRIPTION -- \n \n \n \n Approximate points on a round clock face -- \n \n 1. Begin at 7:30 position. \n \n 2. Point to 12 oclock position. \n \n 3. Point to 4:30 position. \n \n 4. Point to 10:30 position. \n \n 5. Point to 2:30 position. \n \n \n 1352\n \n \n 6. Return to 7:30 position.] \n \n \n \n ============================================= \n \n \n \n Thenturn slowlytothe nextcardinal pointinsequence, and\n \n as you do so, with your arm still extended in front of you, visualize\n \n a white line connecting around to the cardinal point. Trace a similar\n \n pentagram with the appropriate words and following the same procedure:\n \n South -- Adonai Tzaboath \n \n West -- Eh-Ei-He \n \n North -- Agla. \n \n Now complete the white line drawn back to the center of the eastern\n \n pentagram. Note that the cardinal points must be followed in a clock-\n \n wise order, and the pentagram must be drawn in the manner illustrated;\n \n to do otherwise would change the function of the ritual. The result of\n \n all this should be a large bright white pentagram visualized hanging\n \n in mid-air \n \n at each of the four directions, all tied together by a bright white\n \n line. You could now, for example, visualize the pentagrams moving out\n \n to the circumference of your home, thereby protecting all within. \n \n \n \n Thereisalsoa somewhatsimplifiedversion ofthisritual in\n \n which the pentagram is traced only once overhead and then is energized\n \n with one of the four names, such as \"Eh-Ei-He\". Oftentimes the simpli-\n \n \n 1353\n \n \n fied version is sufficient, but naturally the effect of the full\n \n version is more \n \n complete. \n \n \n \n One ofthe primaryusesof thisritual istoward offpsychic\n \n attack -- that is, when another is (consciously or unconsciously)\n \n attempting to harm you, cause sickness, accidents, bad dreams, emo-\n \n tional upset, or to force you to do something against your will.\n \n Fortunately this doesn't happen very often. The world of the magician\n \n is fairly safe for the pure of heart. Psychic attack usually depends\n \n upon vulnerabilities. If you are not vulnerable you are safe. Thus\n \n unificaition with the true will is the greatest protection possible.\n \n And the use of the banishing ritual is never hurtful. You can even use\n \n it to hold off negative aspects of \n \n yourself. \n \n Otherformsofprotection sometimeshelpful(depending upon\n \n one's model) are recitation of the 'Lord's Prayer', the 23rd, and 91st\n \n Psalms. \n \n \n \n REVIEW QUESTIONS \n \n \n \n 1) What is a pentagram? \n \n 2) What is psychic healing? List the basic methods. \n \n 3) What is the banishing ritual? Why is it used? \n \n \n 1354\n \n \n \n \n BOOK LIST \n \n \n \n Dion Fortune, Psychic Self-Defense. \n \n ________, Sane Occultism. \n \n Adeliade Gardner, Vital Magnetic Healing. \n \n Max Heindel, The Vital Body. \n \n Ernest Holms, The Science of Mind. \n \n Mouni Sadhu, Theurgy. \n \n \n \n ======== \n \n Phil Hansford, 4/88 \n \n Mysteria \n \n (818) 353-8891 (modem) \n \n P.O. Box 83 \n \n Tujunga, CA 91042 \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n 1355\n \n \n Copyright (c) 1988 by Phil Hansford. This article is \n \n is licenced for free non-commercial distribution only. \n \n \n \n ---------------------------------------------------------- \n \n \n \n ** MAGICK 9 -- ASTRAL PROJECTION ** \n \n \n \n Astral projection (OOBE,out of thebody experience) isa\n \n popular area of occult literature; for traveling to see other worlds\n \n and places while the physical body sleeps or is entranced is an\n \n exciting notion. Astral projection is not dangerous. It is as safe as\n \n sleeping. Most dreams are probably unconscious astral projections,\n \n anyway. Although there has \n \n been quite a bit written on the subject, astral projection is dif-\n \n ficult for many people. The main difficulty is the tendency to forget\n \n dream consciousness upon awakening. Accordingly, the successful\n \n practice of astral projection requires work. \n \n \n \n Modernpsychologydiscounts theideaofactual OOBE(thatthe\n \n spirit temporarily vacates the physical body). However, the idea is\n \n very ancient. The Tibetans have an entire system of yoga (dream yoga)\n \n based upon astral projection. And here we have an important assump-\n \n tion: you are involved in an OOBE (at least to a degree) whenever you\n \n dream. What sets it apart from a full OOBE is your hazy consciousness\n \n \n 1356\n \n \n during the experience and poor recall afterwards. Many people forget\n \n most of their dreams completely. Learning astral projection requires a\n \n kind of inner mental clarity and alertness. \n \n \n \n Dreamsare adoor to thesubconscious whichcan beused for\n \n psychological and spiritual insight, and sometimes for precognition.\n \n Dream content is influenced by external sounds and sensations. For\n \n example, a loud external noise (such as a train) will likely appear in\n \n your dream (if it doesn't wake you up!). Dreams are also influenced by\n \n events of the previous day, by your moods, and by suggestion. Every-\n \n one normally dreams 4 or 5 times a night (about every 2 hours). The\n \n longest dreams occur in the morning. Everyone dreams. You are more\n \n likely to remember the details of your dream when you first wake up.\n \n By keeping a dream diary you will improve dream recall. Have writing\n \n equipment or a tape recorder at your bedside for this purpose; also a\n \n light which isn't too bright. Suggest to yourself several times before\n \n you go to sleep, \"I will awaken with the knowledge of a dream.\" Then\n \n when you do awaken, move quietly (sometimes \n \n just turning over drives the idea away). Remember first, then write\n \n the dream down, and then add as many details as possible. The next day\n \n check for objective facts and expand if you can (by remembering 'what\n \n happened before that'). Once you start remembering your dreams in this\n \n way, it will become easier to do so. (If you are unsuccessful at this,\n \n and *really* want to remember your dreams, you could arrange for\n \n \n 1357\n \n \n someone to sit by your bedside all night long with a dim light on.\n \n Then when he sees your eyes moving back and forth -- rapid eye move-\n \n ments, a sign you are dreaming -- he can wake you and ask for a dream\n \n report.) \n \n \n \n FORMS OF ASTRAL PROJECTION \n \n \n \n Astralprojection maybesubdivided intothree basictypes:\n \n mental projection, astral projection (proper) and etheric projection.\n \n And your OOBE may shift between them. Mental projection is really\n \n simple clairvoyance ('remote viewing'), and 'traveling in your mind'.\n \n Imagination plays a key role. The experience of mental projection is\n \n not particularly vivid, and you will more likely be an observer than a\n \n participant. Nevertheless, mental projection is an important 'way in'\n \n to astral projection proper. \n \n \n \n Duringmentalprojectionandastralprojection youareableto\n \n travel through solid objects, but are not able to act directly upon\n \n them or to move them (if they are in the physical world). This is not\n \n true during etheric projection. Whether it is simply subconscious\n \n expectation, or whether it is a true etheric projection which in\n \n theory means that part of your physical body has been relocated with\n \n your projection (the etheric or vital part) may be difficult to\n \n determine. Etheric projections generally travel at or very near the\n \n \n 1358\n \n \n physical world. There are even cases reported (very, very rare ones)\n \n in which the entire physical body is transferred to another location\n \n (teleportation), or cases in which the physical body exists and acts\n \n in two separate places at once (bilocation)! \n \n \n \n But ourprimary interestis astral projectionproper, and\n \n mental projection to a lesser extent. Astral and mental projection are\n \n not confined to the physical world. Travel in the mental and astral\n \n realms is feasible, and often preferred. Nor are astral and mental\n \n projection restricted to the realm of the earth (you could even go to\n \n the moon and planets). \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n 1359\n \n \n STATES OF CONSCIOUSNESS \n \n \n \n The electricalactivity ofthe brainhas beenobserved and\n \n classified with EEG (electroencephalograph) equipment; signals picked\n \n up from the scalp by electrodes, then filtered and amplified, drive a\n \n graph recorder. Brain activity has been found to produce specific\n \n ranges for \n \n certain basic states of consciousness, as indicated in 'hz' (hertz, or\n \n cycles/vibrations per second): \n \n delta -- 0.2 to 3.5 hz (deep sleep, trance state), \n \n theta -- 3.5 to 7.5 hz (day dreaming, memory), \n \n alpha-- 7.5to 13 hz(tranquility, heightenedawareness, \n \n meditation), \n \n beta -- 13 to 28 hz (tension, 'normal' consciousness). \n \n \n \n As you can see, some form of physical relaxation is implied in the\n \n alpha, theta, and delta consciousness. These states are in fact\n \n reached through deep breathing, hypnosis, and other relaxation tech-\n \n niques. OOBE occurs during these states, and delta is probably the\n \n most important for it. \n \n The problem is really, as we have said, one of maintaining mental\n \n awareness and alertness while experienceing these altered states.\n \n Experimental subjects hooked to an EEG do not show a discrete change\n \n from drowsy to sleep; it is very gradual. \n \n \n 1360\n \n \n Atthe thresholdbetweensleep andwakingconsciousness isa\n \n drowsy condition known as the hypnogogic state. OOBE seems to occur\n \n during this state, or a variant of it. By careful control of the\n \n hypnogogic state (not going beyond it) it is possible to enter OOBE\n \n directly. \n \n \n \n BASIC TECHNIQUES \n \n \n \n Mostmethodsofastralprojectionaremethodsofconditioning.\n \n Some form of trance or altered consciousness is always involved. No\n \n one ever projects consciously while fully awake (some may think that\n \n they do). Although there are many techniques used to produce an astral\n \n projection, \n \n they boil down to ten of them. They all sort of overlap. \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n 1361\n \n \n 1) Diet-- Certain dietarypractices mayaid in OOBE,esp-\n \n ecially at first. These include fasting, vegitarianism, and in general\n \n the eating of 'light' foods as discussed in a a previous lesson.\n \n Carrots and raw eggs are thought to be especially beneficial, but all\n \n nuts are to be avoided. Over-eating should be avoided. And no food\n \n should be eaten just before an OOBE attempt. If you intend to practice\n \n during sleep, for example, allow 2 to 4 hours of no food or drink\n \n (except water) before bedtime. In general, we see here the same kind\n \n of dietary restrictions advocated for kundalini yoga. \n \n \n \n 2) Progressivemuscularrelaxation--This isoneofthebasic\n \n methods used in hypnosis and self-hypnosis. Physical relaxation can\n \n assist one in attaining the requisite trance state. These techniques\n \n involve beginning at the toes and tensing, then relaxing the muscles,\n \n progressively up the entire body. \n \n \n \n 3)Yogaand breath-- Yoga,mantra, andbreathing exercises\n \n similarly aim at physical relaxation. The practice of kundalini yoga\n \n is particularly relevant, since it is concerned with altered con-\n \n sciousness. In fact the arousal of kundalini requires a similar state\n \n of consciousness to \n \n OOBE. \n \n \n \n \n \n \n 1362\n \n \n 4)Visualization --This involvesa typeof extendedclair-\n \n voyance or picturing of remote surroundings. If you can experience the\n \n feeling of being there, so much the better. Although this technique\n \n is essentially mental projection, it is possible to deepen mental\n \n projection into astral \n \n projection through (you guessed it!) visualization. Crowley taught a\n \n similar technique: a) visualize a closed door on a blank wall, b)\n \n imagine a meditation symbol on the door, c) visualize the door opening\n \n and yourself \n \n entering through it. And J.H. Brennan describes similar techniques\n \n wherein the door is shaped and colored like a tattva, or alternately,\n \n a chosen tarrot card is visualized and the student visualizes entering\n \n into it. \n \n \n \n 5) Guided imagery -- Inmany respects similar tovisual-\n \n ization. Except in this case, there is a guide (or perhaps a voice on\n \n tape) directing you by means of descriptions. As with visualization,\n \n mental rather than astral projection is most likely. \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n 1363\n \n \n 6)Body ofLight --The oldGolden Dawntechnique. Imaginea\n \n duplicate (mirror image) of yourself in front of you. Then transfer\n \n your consciousness and sensation to the duplicate ('body of light'). \n \n \n \n 7) Strongwilling -- Sort oflike creative visualization\n \n experienced in the present. That is you express your strong desire to\n \n project through your willpower while you visualize yourself doing it. \n \n \n \n 8) The Monroetechniques -- These are a series of steps\n \n developed by Robert Monroe: a) relax the body, b) enter the hypnogogic\n \n state, c) deepen the state, d) develope the senstation of 'vibration',\n \n e) separate from the body. The Monroe Institute has developed some\n \n cassete tapes which are claimed to help in this. \n \n \n \n 9) Dreamcontrol --This isone ofthe mostimportant tech-\n \n niques. It involves becoming aware that you are dreaming. There are\n \n several ways to do this. Oliver Fox says to look for descrepancies in\n \n the dream to realize you are dreaming. One occult student I know of\n \n visualized a white horse which he could ride wherever he wished to go.\n \n After a time, when the horse appeared in his dreams it was his cue\n \n that he was actually dreaming/projecting. Don Juan tells Castaneda to\n \n look at his hands while he is dreaming. And even the tarot and Cabala\n \n may be used as dream signals. \n \n \n \n \n 1364\n \n \n Another method is to tell yourself each night as you go to sleep, \"I\n \n can fly\"; then when you do, you will know you are dreaming. Once you\n \n know you are dreaming you can control your dream/OOBE and go anywhere\n \n you want. Repetitive activities will also likely influence your\n \n dreams. For example, if you are on an automobile trip and spend most\n \n of the day driving, you will probably dream about driving. You can\n \n condition yourself to be aware you are dreaming by doing a repetitive\n \n activity many times (walking across \n \n the room or a particular magick ritual, for example). Then when you\n \n dream about it, you will know you are dreaming. \n \n \n \n 10)Dream expansion--Avariation ondream control.A dream\n \n may be *extended* by imagining it continuing from where it was when\n \n you awaken. Then it is just a simple step to 'astral project' by\n \n directing you 'dream'. \n \n \n \n Althoughallthesetechniques\n mayappearstraightforward,they\n \n all require effort. Astral projection is generally learned. \n \n \n \n The astral worldis the \"ghostland\"into which onepasses\n \n after death. It is sometimes possible to visit with the dead, or you\n \n might be called upon to reassure and assist those who have just passed\n \n over (died) or those who are consciously projecting for the first\n \n time. Many spirits, \n \n \n 1365\n \n \n elementals and ghosts exist in the astral world. The magician should\n \n feel comfortable there. Tibetan belief is that through proficiency in\n \n OOBE, you no longer need reincarnate after death. The astral world is\n \n extremely \n \n changeable and subject to your thoughts. Your will can control your\n \n movements in the astral world, and if you seem to be going somewhere\n \n non-volitionally ('astral current') it is probably your true will\n \n causing it anyway. You might also experience heightened magical\n \n ability while in the astral realm. \n \n \n \n [This is a popular subject, and there may be other files online about\n \n it. Check the MIND file area for OOBE.ARC. This file includes the\n \n following articles -- \n \n \n \n MIAS.DOC. \n \n MONROE.DOC. \n \n OBEBOOK.AST \n \n OOBE.THR. \n \n TN.TXT.] \n \n \n \n \n \n \n \n \n \n \n \n \n 1366\n \n \n \n \n REVIEW QUESTIONS \n \n \n \n 1) What is the relationship between astral projection and \n \n dreams. \n \n 2) What is mental projection? \n \n 3) List the ten basic methods of astral projection. \n \n \n \n BOOK LIST \n \n H.P. Battersby, Man Outside Himself. \n \n Susan J. Blackmore, Beyond the Body. \n \n J.H. Brennan, Astral Doorways. \n \n Robert Crookall, The Techniques of Astral Projection. \n \n Denning and Phillips, The Llewellyn Practical Guide to Astral \n \n Projection. \n \n Oliver Fox, Astral Projection. \n \n Gavin & Yvonne Frost, Astral Travel. \n \n Celia Green, Out-of-the-body Experiences. \n \n Richard A. Greene, The Handbook of Astral Projection. \n \n Herbert Greenhouse, The Astral Journey. \n \n Jack London, Star Rover (historical occult novel). \n \n Janet Mitchell, Out of Body Experiences. \n \n Robert Monroe, Journeys Out of the Body. \n \n Robert E. Moser, Mental and Astral Projection. \n \n \n 1367\n \n \n Muldoon and Carrington, The Projection of the Astral Body. \n \n Ophiel, The Art and Practice of Astral Projection. \n \n A.E. Powell, The Astral Body. \n \n D. Scott Rogo, Leaving the Body. \n \n J.M. Shay, Out of the Body Consciousness. \n \n Susy Smith, The Enigma of Out-of-the-body Travel. \n \n Brad Steiger, The Mind Travelers. \n \n Yram, Practical Astral Projection. \n \n \n \n ======== \n \n Phil Hansford, 4/88 \n \n Mysteria \n \n (818) 353-8891 (modem) \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n 1368\n \n \n Copyright (c) 1988 by Phil Hansford. This article is \n \n is licenced for free non-commercial distribution only. \n \n \n \n ----------------------------------------------------------- \n \n \n \n ** MAGICK 10 -- CABALA ** \n \n \n \n Western magick isbased uponthe Cabala,a Jewishmystical\n \n traditon first written down in 12th and 13th century southern France\n \n and Spain. It was oral before that; and it contains the \"lost\"\n \n knowledge of the ancients, possibly going back to Egypt and before.\n \n The most important Cabalistic \n \n books are SEPHIR YETZIRAH (The Book of Creation), and the ZOHAR (Book\n \n of Splendor). Through Cabalistic philosophy we are able to classify\n \n and \"pigeon-hole\" all of existence. \n \n \n \n The fourworlds are recognizedin theCabala, but theyare\n \n given Hebrew names. Thus -- Assiah, physical; Yetzirah, astral;\n \n Briah, mental; and Atziluth, spiritual; as shown in the chart. \n \n \n \n WORLD NAME MEANING ATTRIBUTE \n \n ===== ==== ======= ========= \n \n spiritual Atziluth Archetypal World pure deity \n \n mental Briah Creative World archangels \n \n \n 1369\n \n \n astral Yetzirah Formative World angels \n \n physical Assiah Material World action \n \n \n \n The divine name of God is TETRAGRAMMATON (or name of four letters)\n \n made from the Hebrew letters YOD HE VAU HE (English YHVH). Of the four\n \n letters, YOD corresponds with Atziluth and the element of fire; the\n \n first HE corresponds with Briah and water. These first two letters\n \n make up a yang-yin pair (respectively). The other two letters also\n \n form a yang-yin \n \n pair (respectively), with the VAU corresponding with Yetzirah and air;\n \n while the second HE corresponds with Assiah and the element of earth. \n \n \n \n TheCabalistic partsofthe souluse newnames forthe three\n \n highest vehicles of consciousness. NESHAMAH (Divine Soul) is the\n \n Spiritual body; RUAH (Moral Soul) is the Mental body; and NEFESH\n \n (Animal Soul) is the Astral body. \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n 1370\n \n \n An importantattributeoftheCabala istheSEFIROTICTREE(or\n \n \"Tree of Life\", Otz Chieem). The Sefirotic Tree is a diagram of the\n \n universe made up of the ten SEFIROTH (primal numbers or orders of\n \n creation) drawn as circles upon the Tree in a decending pattern from\n \n the highest aspect of God at the top to the most physical aspect of\n \n our world at the bottom. As can be seen in the accompanying diagram,\n \n the sefiroth are connected together with numbered lines, called paths.\n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n / (1) \n \n / | \n \n / | \n \n (3) /----------|--------- (2) \n \n | | | \n \n \n 1371\n \n \n | | | \n \n | | | \n \n (5)------------|---------/ (4) \n \n | | / | \n \n | | / | \n \n | (6)/ | \n \n | / | | \n \n | / | | \n \n | / | | \n \n (8)/-----------|-------- (7) \n \n | / \n \n | / \n \n | / \n \n ((9)/ \n \n | \n \n | \n \n (10) \n \n \n \n This is my attempt to draw a Sefirotic Tree using ASCII characters.\n \n Several paths are omitted (15, 17, 29, 31). Please refer to a printed\n \n diagram (in most any book on Cabala) for a better illustration. \n \n \n \n ---------------------------------------------------------- \n \n \n \n \n 1372\n \n \n Above theTree is theinfinite void-- the unknowable,un-\n \n manifest God as Divine Light -- the three veils of negative existence:\n \n Ain, Ain Sof, and Ain Sof Aur. The Divine Light (Ain Sof Aur) is made\n \n manifest by the first sefira where it is transformed into positive\n \n existence. Emanations of energy (magical current) flow from the first\n \n sefira (Source) along the paths into other sefiroth which transform\n \n and emanate to lower and lower sefiroth. In Adam Kadman (primal or\n \n ideal man) the sefiroth fit upon the \n \n physical body; note the similarity to the chakras. The process of\n \n creation is one of emanation from the spiritual at the top of the Tree\n \n to the physical world (Sink) at the bottom. All current which is\n \n Sourced into the Tree must also be Sinked (earthed). That is, magical\n \n energy set in motion \n \n by ritual shoud be used up in the physical world whether or not the\n \n ritual was a success. \n \n \n \n Sefiroth1, 2,and 3on theTree form theSupernal Triangle\n \n which is beyond normal human experience in the world of Atziluth. The\n \n first sefira, KETHER, is the supreme *crown* of God; it signifies pure\n \n Being, and is the Source. Kether is androgynous. Immediately arising\n \n from Kether are \n \n two further emanations. The second sefira is HOKMAH, the *wisdom* of\n \n God and the masculine force of the universe. Third is BINAH, the\n \n *understanding* or intelligence of God; this is the supernal mother. \n \n \n 1373\n \n \n Between theSupernals and theother seven sefirothis the\n \n Abyss -- a great gulf which forever separates ideal from actual.\n \n Within the Abyss an 11th sefira, DAATH, the *knowledge* of God is\n \n sometimes placed. \n \n \n \n The second triangle, comprised of the 4th,5th, and 6th\n \n sefiroth in the world of Briah, is sometimes called the Mental Tri-\n \n angle. Sefira 4, HESED, the *love* or mercy of God, is male and\n \n positive. The 5th sefira, GEVURAH, the power or *strength* of God\n \n complements Hesed as justice. Sixth is TIFARETH, as the compassion or\n \n *beauty* of God; the heart of the universe. \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n 1374\n \n \n \n \n Thethird orAstralTriangle containssefiroth7, 8,and 9in\n \n Yetzirah. Sefira 7, NETSAH, is the lasting endurance or *victory* of\n \n God. Complementing Netsah is 8, HOD, the majesty or *splendor* of God.\n \n The 9th sefira, YESOD, the *foundation* of the world, is linked with\n \n the moon, hence the tides and the libido. Yesod is experienced as\n \n dream consciousness, and is very important in magick and astral\n \n projection. \n \n \n \n Finally,at thephysicalworld ofAssiah isthe10th sefira,\n \n MALKUTH, the *kindgom* of God, and the basis of all material creation.\n \n We experience Malkuth as sense consciousness. \n \n \n \n TheSefirotic Treehasthree verticalcolumns or*pillars*.\n \n As you face the tree, the pillar on the right, headed by Hokmah and\n \n ending with Netsah, is called the Pillar of Mercy and has light/mascu-\n \n line (yang) qualities. The pillar on the left, headed by Binah and\n \n ending with Hod, is the Pillar of Severity with dark/feminine (yin)\n \n qualities. The Middle Pillar between them equilibriates the two\n \n opposites, and is the *Shekhinah*, or feminine counterpart of God.\n \n The *klippoth*, or evil demons, generally in Assiah, represent un-\n \n balanced forces or excesses. \n \n \n \n \n \n \n 1375\n \n \n Allthe attributesoftheuniverse fitlikepiecesof apuzzle\n \n upon the Sefirotic Tree. Each numbered part is a numeric key to the\n \n various correspondence tables, such as Crowley's '777'. The sefirotic\n \n tree has its parts variously colored and each sefira has a color; in\n \n fact the paths which run between the sefiroth have their own colors\n \n too. There are four major color scales for the sefirotic tree and\n \n each color scale corresponds with one of the four worlds. That means\n \n we are dealing with not just one sefirotic tree, but actually with a\n \n separate tree for each of the four worlds; although it is easier to\n \n think of it as the same tree with a different color scale. The Queen\n \n (Briah) and King (Atziluth) scales are \n \n the most important. There is also the Empress scale (Assiah), and the\n \n Emperor scale (Yetzirah). \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n 1376\n \n \n TheQueen andKing scalesfor thesefiroth areshown below.\n \n (Note that when 4 colors are listed toghether, the sefira is divided\n \n into quarters and the first color is assigned to the upper quarter,\n \n the 2nd color to the right quarter, the 3rd color to the left quarter,\n \n and the last color to the lower quarter.) \n \n \n \n KEY QUEEN SCALE KING SCALE \n \n === =========== ========== \n \n 1 pure white brilliance brilliance \n \n 2 gray pure soft blue \n \n 3 black crimson \n \n 4 blue deep violet \n \n 5 scarlet red orange \n \n 6 yellow (gold) clear pink rose \n \n 7 emerald green amber \n \n 8 orange violet purple \n \n 9 violet indigo \n \n 10 citrine, olive, russet, yellow \n \n and black \n \n \n \n \n \n The 22 paths connectthe sefiroth together. These paths\n \n correspond with the 22 letters of the Hebrew alphabet, as based upon\n \n the SEFIR YETZIRAH. Due to the nature of the Hebrew alphabet (some\n \n \n 1377\n \n \n letters can take two forms) SEFIR YETZIRAH divides each of two of the\n \n letters into two (dual) parts. For this reason, it is necessary to\n \n divide each of the two related paths into two (dual) parts. These are\n \n numbered 31, 31b (bisected); 32, 32b. Yet when these paths are drawn\n \n on the sefirotic tree they are usually shown undivided (and numbered\n \n simply 31, and 32). The following \n \n table shows the colors and location of the paths in relation to the\n \n sefiroth. You will want to add the path numbers to the illustration of\n \n the sefirotic tree, or draw a new tree. Some writers may refer to \"32\n \n paths\", by calling the sefiroth \"paths\" 1-10. \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n 1378\n \n \n KEY JOINS SEFIROTH QUEEN SCALE KING SCALE \n \n === ============== =========== ========== \n \n 11 1 - 2 sky blue brt. pale yellow \n \n 12 1 - 3 purple yellow \n \n 13 1 - 6 silver blue \n \n 14 2 - 3 sky blue emerald green \n \n 15 2 - 6 red scarlet \n \n 16 2 - 4 deep indigo red orange \n \n 17 3 - 6 pale mauve orange \n \n 18 3 - 5 maroon amber \n \n 19 4 - 5 deep purple greenish yellow \n \n 20 4 - 6 slate gray yellowish green \n \n 21 4 - 7 blue violet \n \n 22 5 - 6 blue emerald green \n \n 23 5 - 8 sea green deep blue \n \n 24 6 - 7 dull brown green blue \n \n 25 6 - 9 yellow blue \n \n 26 6 - 8 black indigo \n \n 27 7 - 8 red scarlet \n \n 28 7 - 9 sky blue violet \n \n 29 7 - 10 buff, flecked crimson (ultra- \n \n silver-white violet) \n \n 30 8 - 9 gold yellow orange \n \n 31 8 - 10 vermilion glowing orange- \n \n \n 1379\n \n \n scarlet \n \n 32 9 - 10 black indigo \n \n 31b deep purple, white merging \n \n nearly black into gray \n \n 32b amber citrine, olive, \n \n russet, black \n \n \n \n Thequeenand kingscalesarecomplementary. Alsocomplemen-\n \n tary are the paths and the sefiroth. Traditional use of the queen\n \n scale sefiroth will find the king scale as paths and vice versa. The\n \n use of complementary scales is based upon the idea of balance. A tree\n \n composed of sefiroth in the queen scale and paths in the king scale is\n \n all you need for most magick. Although correspondences are what work\n \n for you, there is said to be an ancient tradition surrounding the\n \n conventional color scales and it may be helpful to lock into the\n \n energy associated with them. \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n 1380\n \n \n From themagical pointof view,the Treeof Lifeis a mapof\n \n consciousness which is useful for understanding and attaining various\n \n states of consciousness. In cabalistic magick we are concerned with\n \n the linking of higher energy to lower levels on the tree. That very\n \n thing takes place naturally as well, in nature and in life. A subject\n \n in itself is cabalistic meditation (pathwork, or the way of return),\n \n in which we attempt to climb up the tree (ladder of lights) to attain\n \n union with divinity. \n \n \n \n REVIEW QUESTIONS \n \n \n \n 1) What is the sefirotic tree? \n \n 2) How is the queen scale used in magick? \n \n 3) What is a path? How many are there? \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n 1381\n \n \n BOOK LIST \n \n J. Abelson, Jewish Mysticism \n \n Edward Albertson, Understanding the Kabbalah \n \n Bernard J. Babmerger, Fallen Angels \n \n Richard Cavendish, The Black Arts \n \n ______, editorial comments to \"Cabala\", Man Myth and Magic \n \n Aleister Crowley, The Book of Thoth \n \n ______, 777 Revised \n \n Denning and Phillips, The Magical Philosophy \n \n ______, Magical States of Consciousness (on pathworking) \n \n A.D. Duncan, The Christ, Psychotherapy and Magic \n \n Dion Fortune, The Mystical Qabalah \n \n Adolphe Frank, The Kabbalah: The Religious Philosophy \n \n of the Hebrews \n \n Perle Epstein, Kabbalah, the Way of the Jewish Mystic \n \n William Gray, The Talking Tree \n \n Stephan A. Hoeller, The Royal Road \n \n Isidor Kalish, Sepher Yezirah: A Book on Creation \n \n Alta J. LaDage, Occult Psychology \n \n Bernhard Pick, The Cabala: Its Influence on Judaism and \n \n Christianity \n \n Charles Ponce, Kabbalah: An Introduction and Illumination \n \n for the World Today \n \n Henry B. Pullen-Burry, Qabalism \n \n \n 1382\n \n \n Israel Regardie, A Garden of Pomegranets \n \n ______, The Golden Dawn \n \n ______, The Middle Pillar \n \n Leo Schaya, The Universal Meaning of the Kabbalah \n \n Gershom Scholem, Kabbalah \n \n ______, Major Trends in Jewish Mysticism \n \n ______, On the Kabbalah and Its Symbolism \n \n ______, Zohar: The Book of Splendor \n \n Arthur Edward Waite, The Holy Kabbalah \n \n R.J. Zwi Werblowsky, \"Cabala\", Man, Myth and Magic \n \n William Wynn Wescott, An Introduction to the Study of \n \n the Kabalah \n \n ______, Sepher Yetzirah \n \n \n \n ======== \n \n Phil Hansford, 4/88 \n \n MYSTERIA \n \n (818) 353-8891 (modem) \n \n P.O. Box 83 \n \n Tujunga, CA 91042 \n \n \n \n \n \n \n \n \n \n \n 1383\n \n \n Copyright (c) 1988 by Phil Hansford. This article is \n \n is licenced for free non-commercial distribution only. \n \n \n \n ---------------------------------------------------------- \n \n \n \n ** MAGICK 11 -- PSYCHIC ENERGY ** \n \n \n \n We have seen in the theories of magick, that there isa\n \n definite relationship between the 'inner' and 'outer' worlds. We saw\n \n this in the theory of the microcosm and the macrocosm; in the four\n \n worlds; in the theory of correspondences; and also in the Cabala and\n \n Tree of Life. This relationship between inner and outer is very\n \n important. And it means quite simply that success (or lack of it) in\n \n one world (inner or outer) influences success (or lack of it) in the\n \n other. Therefore developing of magical ability is more than meditation\n \n and magical practice, for it \n \n implies mastery of the four worlds. The developed magician is not only\n \n master of the inner worlds; he is also master of himself. \n \n \n \n Thisis notto implythat successfulmagicians areall mil-\n \n lionaires (or whatever standard people measure success by), but it\n \n should mean that they are basically pleasant people, at least; no\n \n serious hangups. The developed magician is described as a 'king' in\n \n the Book of the Law. This means simply that he has full control over\n \n \n 1384\n \n \n all aspects of his physical and inner life. He should be who he wants\n \n to be, doing what he wants to do. \n \n \n \n PLANETARY CORRESPONDENCES \n \n \n \n The*numbers* in thetables and diagramof the preceeding\n \n lesson on Cabala are the 'key' numbers which we find in various\n \n *correspondence tables* (such as Crowley's '777'). One important set\n \n of correspondences for the planets, is shown below... \n \n \n \n KEY PLANET METAL ATTRIBUTE \n \n === ====== ===== ========= \n \n \n \n 3 Saturn lead home \n \n 4 Jupiter tin luck, wealth \n \n 5 Mars iron anger, war-like \n \n 6 Sun gold vitality \n \n 7 Venus copper love \n \n 8 Mercury mercury knowledge \n \n 9 Moon silver emotions, travel \n \n \n \n \n \n \n \n \n \n \n 1385\n \n \n \n \n Notice that we have included the metal which is associated with the\n \n planet, as well as common attributes of each planet. The theory of\n \n Cabalistic magick is to select the appropriate planet for the desired\n \n result. The attribute column will assist in that selection. Once a\n \n particular planet is determined, an entity is selected from the\n \n correspondence tables by matching the key number. A set of correspon-\n \n dence tables may be available on this board as a separate file (777.A-\n \n RC). Additionally, a list of selected deities from several popular\n \n pantheons and with a brief description about them may be available on\n \n this board as GODS.LST. \n \n \n \n AlthoughHebrewMysticismistheoriginalsourceofCabalistic\n \n ideas, it is mostly unconcerned with the magical implications of those\n \n ideas. How can a religious philosophy which is monotheistic lend\n \n credibility to a polytheistic approach? Various deities are understood\n \n as *aspects* or *qualities* of the Supreme God. This is not a con-\n \n tradiction, merely a restatement of the microcosm-macrocosm idea once\n \n again. The Sefirotic Tree, in its representation of the universe is \n \n the Macrocosm. While it could be said that any single sefiroth has its\n \n own separate qualities, it remains, nonetheless, a part of the whole\n \n tree, and \n \n a part of the macrocosm. As a result, virtually any pantheon or belief\n \n system is compatible with the Cabala. \n \n \n 1386\n \n \n \n \n WILLPOWER AND MAGICK \n \n \n \n Western magick has traditionallyplaced a great deal of\n \n emphasis upon the use of willpower as a means of development and\n \n self-mastery. But this may not be the best method in the long run.\n \n Isaac Bonewitz describes how the subconscious will sometimes rebel\n \n against willpower with 'spectacular results'. It is far better to run\n \n one's life democratically. \n \n \n \n HawaiianKahunamagick describesthe'threeselves', ie.the\n \n lower self (or subconscious), the middle self (or normal conscious-\n \n ness), and the high self (spirit or Holy Guardian Angel). Enlighten-\n \n ment in the Hawaiian system consists of unification of the three\n \n selves. They become 'buddies'. Enlightenment does not come from great\n \n change. It comes from great acceptance. Continual effort at becoming\n \n better takes you nowhere. For becoming it is not being it. The\n \n unification is achieved by first developing communication with the\n \n subconscious and later with the high self also. Simple exercises with\n \n a pendulum, automatic writing, raised finger responses, self hypnosis,\n \n recording and analysis of dreams etc. facilitate communication with\n \n the subconscious. At first communication with the high self must be\n \n via the subconscious, but later it is possible to go direct to it. \n \n \n \n \n 1387\n \n \n PSYCHIC ENERGY \n \n \n \n Manyoccult groupsfollowan energymodel formagickand the\n \n physical body. This model (or theory) equates psychic energy with\n \n kundalini/prana/sexual or life force energy. The ideal of kundalini\n \n yoga is thus to raise the kundalini to the higher chakras (especially\n \n ajna and \n \n sahasrara) thereby enhancing psychic/magick powers. The release of\n \n psychic energy is also relevant to mental control, good health and\n \n longevity, and the attainment of 'cosmic consciousness'. Meditation\n \n and yoga is used to \n \n liberate psychic energy so that it can be used for magical purposes.\n \n But there are other ways to liberate psychic energy. Many of these\n \n techniques will act as a mental catharsis in the sense of invigorating\n \n the psyche and \n \n resulting in improved intellectual and physical performance. \n \n \n \n 1) Psychotherapyof certain types whichreleases pent up\n \n psychological energy. \n \n \n \n 2)Overcoming mindgames,hangups, andinhibitions. Thisis\n \n the basis of all listed practices, as hangups waste psychic energy.\n \n Certain psychotropic drugs may have this affect. Also the 'kicks' from\n \n 'risks' like skydiving. \n \n \n 1388\n \n \n 3) Vigorousdance and physicalexercise --to the pointof\n \n 'second wind'. \n \n \n \n 4) 'Desirelessness' and various religious practices. \n \n \n \n 5) The way of return, and various other mystical practices. \n \n \n \n 6)Atavistic resurgence.Thislast itemdeserves someextra\n \n mention. It was one of Austin Spare's methods. It means to contact\n \n the primitive emotions deep within the psyche. In a sense it is\n \n regressive. However, there is power there, if you are able to control\n \n it. \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n 1389\n \n \n Wehave seenhowmagical theoryis baseduponthe assumption\n \n that psychic phenomena is real. If this is so, then magick is also\n \n real. And we have also seen how magick is the art and science of\n \n causing change in accordance with the will by non-physical means.\n \n Magical philosophy is the \n \n working system of terms, theories, and symbols upon which magick is\n \n based. But magick goes further than that, for as an ancient system of\n \n psychology, magick may be used as is a means of self improvement and\n \n spiritual growth. For magick and mysticism are parallel paths, each\n \n ultimately leading to transcendence. \n \n \n \n REVIEW QUESTIONS \n \n \n \n 1) What do we mean by the relationship between the inner \n \n and outer worlds? \n \n 2) What is wrong with willpower? \n \n 3) Explain the energy model of magick. \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n 1390\n \n \n BOOK LIST \n \n \n \n P.E.I. Bonewitz, Hawaiian Magic (tape). \n \n Pete Carrol, Liber Null. \n \n ------, Psychonaut. \n \n John Heriot, Teaching Yourself White Magic. \n \n Allan P. Lewis, Clearing Your Lifepath. \n \n Max Freedom Long, The Secret Science Behind Miracles. \n \n ------, The Secret Science At Work. \n \n Stephen Mace, Stealing the Fire from Heaven. \n \n Julian Wilde, Grimoire of Chaos Magick. \n \n \n \n ======== \n \n Phil Hansford, 4/88 \n \n Mysteria \n \n (818) 353-8891 (modem) \n \n P.O. Box 83 \n \n Tujunga, CA 91042 \n \n \n \n \n \n \n \n \n \n \n \n \n \n \n 1391","title":"Internet Book of Shadows: Magickal Training Course (Phil ...","type":"page"}