The Veil issue 5

The Veil Vol. 5 | Oct 2012

Science, Occultism, esoterica, Philosophy, & Historical anecdote

A Night by White Mountain travels and

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later took up my offer to

On quaker procedure

write it up for The Veil.

He is part-Peruvian and lives and

works

a

life

devoted

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Family and Community in Darwin. This is his first published piece.’ – Levin to

I thought I’d try one more ride, see where it went and where I might get to. I’d not had this much success hitching lately, but I was in a carefree mood and felt like moving along.

After a month working the wine vintage, I had some spare time and some extra pesos in my pocket. I’d taken rides to Vicuna to visit the home of poet Gabriela Mistral, a heroine whose words and spirit still pervade modern Chilean life.

After kicking about the quiet town, small-talking with kids, and paying my respects to the Matron, I pilfered some quince from the generously-laden trees at one end of the plaza and made once again for the road.

A local that I consulted for the best place to spot a ride told me that I would be lucky to get one – this road was now the end of the line, this was the last valley to branch out in this direction. From the end of this road, it was Andes foothills, and the Great Beyond.

Not perturbed by these words and knowing the day was still young, I found my lucky spot, set down my pack and waited. It was indeed not long before a ramshackle old ute with two folks in the cab pulled up beside my probing hiker’s thumb. I threw my pack in the tray and began to acquaint myself with my kind hosts. This was more gestural than vocal, for the pair had few words to exchange. The old man had cloudy eyes, rough white stubble and well-weathered skin. The younger man, who drove the The Veil vol. 5

Passing The Border Seven Hermetic Principles

told me this true

story when speaking of his

South American

Also in this issue:

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By Xavier Luis Lane-Mullins ‘Xavier

Price: Free

The Nervous System of The Universe Page 9

The uniting of object & subject Page 12

The sermon on the mount From an oil painting named ‘Devita’ by artist and mystic Nicholas Roerich, 1932. vehicle had stern and serious eyes and a straight line of hair for a fringe. Both of them wore white stockmen’s hats that were coloured with dust, harsh sun and stale sweat. It appeared to me that they were hard-working and simple living peoples.

The road shook itself out into a meandering snake between hills, as the old ute rattled along. The landscape was dry and every so often a turn would expose a new and open expanse of hills. Closer to the road, I could make out what appeared to be huge and intact quartz rocks, scattered in wild patterns along the flats. I’d heard about the power of such rocks, but not experienced this for myself.

The old man kept to himself and stared into an undefined distance, as his hat danced nervously atop his head. His son broke the silence and sparsity of the landscape to ask me what I was doing in the area.

“I’m just passing through and am keen to do any work there might be, for experience or a few pesos... or board and food,” I responded. “We have a harvest of pisco grapes in the hills ready Continued on page 2

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Spiritual Exercises

The Poet

By Levin Diatschenko

The rules of magic

This

‘Swagman’s Rite’ http://issuu.com/pinkus/docs/swagmans_rite_may_22_ind one is taken and altered from the

Exercise One. The Coat With Three Pockets.

Imagine the human soul as a humanoid wearing a jacket that has three pockets. The jacket is his worldly personality. One pocket is the mental pocket, and it contains all his thoughts and ideas. The second is the desire pocket, which contains all his emotions relating to the attainment or not of desires short and long term. The third pocket is the physical pocket, containing instincts, physical urges, habits, and tensions (posture).

On a daily basis, the human soul enters and passes through the market place of human interaction. The market place of human souls has similar rules to the old fairy tales.

This is a crowded place, and the traveler is prone to pickpockets.

Only here, in the metaphysical market place, pickpockets do

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Occultism 101 Page 18

Skeleton Keys of Psychology Page 20

The Veil is:

Concept & Research

Levin Diatschenko not only take riches from your pockets, but they also leave things in your pockets.

As such, after each visit to the marketplace, the soul is advised to ‘check his pockets’.

In the old stories, if one takes something from fairyland, they are usually trapped there because of the link. Characters find themselves unable to escape, just as when they stray from the path and become lost and cannot find their way back.

(Off hand, three examples of Continued on page 4

Layout & Design Nico Liengme

All works © their respective owners except where copyright expired Published with assistance from the Leichhardt Lodge of Research No. 225, Darwin.

Printed in Darwin by Uniprint NT For subscriptions, submissions and arguments write to the editor: aybrus@hotmail.com

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Editorial Considering the lack of funds, exposure, and circulation of The Veil, the fact it has reached its fifth issue is an achievement worth celebrating! That is what Nico (the only other living staff member) and I have been doing. He is passed out on his desk as I write this editorial. It is around five AM, just enough time for our printing elves to start running the press machine, which is downstairs.

Looking around, The Veil’s offices are small and cluttered, overlooking a main street in Darwin City. My desk is a second-hand altar from a ritual magic sect long extinct, which is just the right size for my desktop computer and the pile of submissions from our contributors. Looking up, I can see my Diploma of Pseudoscience on the wall, recently polished; a degree well used I think my readers will agree. On the opposite side of the room is the desk of Nico, the designer, who is rarely there. Besides his slumped form, his computer and a bottle of scotch are the only things on his desk.

The wall behind him has grainy photographs from his recent holiday inside the cavernous regions inside the Earth.

In the centre of the room are our various perpetual motion machines, some half built and others running badly, but one running well (it powers the coffee machine).

Running a magazine where more than fifty percent of the contributors are dead people from various points in world history has its good points. I don’t have to pay anyone. Nico is the biggest problem in that respect. He once said, “Where’s my money, Levin?”

I replied: “I’ve told you, buddy – this rag doesn’t make money; it makes history.” He said: “I’ll take scotch.” We shook hands. The fact that he drinks spirits fits into the whole mystic theme of The Veil. But when I can’t afford scotch I still give him history.

One would think The Veil offices are quite lonely, given its skeleton staff. But, on the contrary, almost daily a spectre walks through the wall and dumps an article on my desk hoping to make the next issue. The two other desks contain typewriters that clack away seemingly by themselves – the workstations of our regular writers who seem to make it into every issue, but ghosts of the past nonetheless.

As I smoke my pipe just before sunrise, I gaze at our miniature replica of the statue of Isis – Goddess of the afterlife – in the adytum of a temple in Egypt. The plaque says (translated from the Egyptian via Old Greek), “I am all that has been, all that is, all that shall ever be; and no mortal has ever raised my garment. The fruit which I brought forth became the sun.”

So, as the sun rises, I will toast Isis, and her garment that is the veil between all we know and all we seek to know. Thanks for giving us the name of our rag, lady. I’d better get this editorial to the elves.

Enjoy issue five. Among other articles, it contains a new model of the universe.

Levin A. Diatschenko Editor 2

Continued from page 1 for picking. Would you do that?” asked the stern young man.

“Sure”.

Time began to be sucked into a vacuum and the dreaminess of the landscape and the jolting of the ute had me lured by a heady feeling, but it was not much longer before we reached the hacienda of my hosts. It was literally the end of the road and the valley – and the simple shack was surrounded on three sides by mountains.

I took in the scene as I reacquainted myself with my legs, then hoisted my pack out of the ute’s tray. This was as good as it could get, I thought.

A simple scene at one end of the earth.

The stern young man ushered me over to a place to set up my tent, with few words and subtle gestures. I set up camp in the shade of the grapevine trellis, sampled some grapes from the hanging bunches to quench my thirst and made my way over to the main house to see what was going on. The old man and his son were on the verandah, preparing apricots for drying.

The old man invited me to take a stool and help out whilst we made small talk. In that time another young man with stern eyes and sun-tempered skin arrived, from over the foothills where he herded some goats and started to quench his thirst with healthy gulps of cold water.

I thanked the family for including me in their activity and took leave of this scene.

I walked into the space surrounding the hacienda until it was beyond sight. The sun was beginning to dip near the tops of the surrounding hills, which were steep and rocky. About me were some of the giant quartz stones that I’d noticed on the ride through the valley.

I clambered onto one that appeared to have cracked cleanly at some time, exposing an open and angled face. It had collected the day’s sun and was the perfect antidote to the dipping desert climate. I sprawled out flat on the rock’s surface, sun at my back, belly to the rock. My body and the rock’s seemed to have a harmonious fit. I felt the warmth of the Mother and her hum was audible and profound as I nestled my ear to her rough skin. Once again, time lost all sense and I was brought to my senses by the cold, as the sun retreated behind the hills.

I acknowledged the space and made my way back to my tent, in a haze of delight.

A warm sense of comfort and sleepiness overwhelmed me.

I did not feel like dinner but reached for some grapes overhead before entering my tent for the night’s slumber. As I savoured the sweet, abundant juice of the grapes, my attention was pulled upwards and suddenly I realised the mountain face before me. It

Dreamland. However, fate stopped me once more from entering sleep on this night, and the next occurrences I can still not explain.

My tent’s fly began to swish, with a brushing sound, nylon rubbing on nylon, as if between fingers. Who could be there? I’d deciphered no approach and was camped at a short distance from the main dwelling. Instinctively, my feet recoiled away from the

“Sparks of light, like shooting stars appearing and disappearing all around my vision came from the static my jumper’s removal had created, accompanied by sharp

noises akin to those of small firecrackers.

Not only was I understood to be a static reaction, but it continued for some time.”

the scene much exaggerated to what

was much closer than I could remember – imposing even – and it’s entire face was aglow with white light. The moon was not out tonight...how could this be? I stood there, alone and captivated, almost hypnotised.

Considering this as yet another wonder in place with everything else that had happened that day, I took it in my stride and entered my tent with a satisfied smile on my face, as if a superb spell had assumed my being.

It may have been the emotional feeling of warmth, but this extended to my body on what was otherwise a very cool evening. I decided to remove my jumper before entering my sleeping bag, my last preparation for what was promising to be a glorious slumber.

I began pulling my jumper from my haunches and what happened next astounded me.

Sparks of light, like shooting stars appearing and disappearing all around my vision came from the static my jumper’s removal had created, accompanied by sharp noises akin to those of small firecrackers. Not only was the scene much exaggerated to what I understood to be a static reaction, but it continued for some time. As time was not familiar to me any longer, I cannot say how long, just that I sat there in wonder as the light and sound show continued to play out before me.

I lay down to rest, now truly spent and mesmerised into the space between wakefulness and sleep. The length of my body melted into the ground and I began to float towards

tent’s edge, but since there was no response, my feet slid back into the end of the sleeping bag and touching once more the interior edge of the tent.

A strange but peaceful feeling of trust had taken my mind over and I decided to embrace things as they happened. Now, what appeared to be human hands began to take hold of my feet, from outside the fly, and gently massage them. I relaxed into the experience, and the more I did so, the more divine the feeling. The ‘hands’ worked slowly and methodically, assuaging my traveller’s feet, with careful attention given to the nuances of my biology.

They continued, up around my ankles, then my calves. This is where the ‘hands’ must have moved beyond the boundaries of the tent’s structure and I began to feel the massage as if it came from inside my body.

It is around this time that I fell asleep, into a wonderfully dreamy repose, and I awoke with fragments of the previous day’s events swirling around my head.

It was just past dawn and the first light was starting to creep over the hills. The ‘mountain’ face that had been so imposing in the night had retreated and shrunk in size and it was briskly cold. I had to start picking grapes early today and knew it would not be easy labour. A new day in a strange and wonderful land was beginning, but this is another story.

V

The Veil vol. 5

Passing The Border Taken from the book The Astral World: Its Scenes, Dwellers and Phenomena by Swami Panchadasi. Panchadasi was most probably one of the many pen names of American New Thought writer William Walker Atkinson, who wrote prolifically on these topics in the early 1900s. No publisher is given, which is also common with Atkinson. It is my proposal that such a Swami could have dictated this to him.

I do not deem it advisable to enter into a description of the technical details attending upon the process of passing out of the physical body into the astral body of finer substance.

Any description of this kind, even though it be but merely a suggestion of the facts, might give an untrained person at least a hint of the process which might lead him to experiment, and which might bring upon him very undesirable results.

I shall pass over this stage, for reasons stated, which will meet with the approval of every advanced occultist and careful student of occultism.

Now, student, you find yourself outside of your physical form or body, and clad in your astral form alone. You probably think that I am joking with you, for as you glance at your body you find that it appears not different from your ordinary one. Even your clothing is the same, to the most minute detail—this occurs through perfectly natural laws on the Astral plane, which I cannot take time to explain at this time.

You realise, however, that you are indeed out of the physical body, when you turn your head and perceive your own physical form, as well as mine, seemingly sunk in sleep in the arm chairs in which we seated ourselves a few moments ago.

Looking a little closer, you will see that your astral form, as well as mine, is connected with its physical counterpart by a tiny thin, tenuous filament of ethereal substance, resembling a rope of shining spider-web silk. This filament is capable of expansion, and contraction, and enables you to move about freely.

Now concentrate your attention as you have been taught to do, and will that your vibrations increase in rate, but in perfect harmony with mine, so that you will keep in my company instead of moving on to other sub-planes or sub-visions, parting with my company. You would not find it exactly safe or pleasant to leave my presence, The Veil vol. 5

until you have learned to pilot yourself in these strange waters.

You will find yourself with me in a strange atmosphere, although you have not moved an inch in space. Behind you, so to speak, you perceive dimly the room in which we were just living; and ahead of you, so to speak, you perceive strange flashes and streaks of phosphorescent light of different hues and tints. These are the vibrations and waves of force, for you are now passing through the Plane of Forces. That vivid, bluish streak is the passage of some electric current— probably a wireless message

wall of the room, and out into the street. Don’t be afraid, step through the wall as if it were made of fog. There. You see how easy it is. Odd thing, really stepping through a brick and stone wall, isn’t it? But it’s still more odd when you stop to consider that as we moved the wall really passed through our thin substance, instead of the latter passing through the wall—that’s the real secret of it.

Now let us walk down the street. Step out just as if you were in the flesh—stop a moment! there you let a man walk right through you! And

“You

will see a great multitude of tiny candle-like lights—each represents a human soul. Here or there you will see a few much brighter lights, and far apart you will see some that shine like a brilliant electric spark—these last are the auric symbols of an advanced soul.”

flashing through space. Back of you, on my table, you see the magnetic ore, or lodestone, paper-weight, which always lies there. But now you see the peculiar phosphorescence around its poles, which is not visible on the material plane.

You also notice a peculiar faint vibratory glow around every physical object—this is the force of atomic and molecular attraction, etc. Still fainter, you find a peculiar radiance permeating the entire atmosphere—this is the outward sign of the force of gravitation. These things are all very interesting, and if you were a learned physicist, or great physical scientist, you could scarcely be dragged from this plane, so interesting would be the study of force made visible. But, as you are not such a person, you will see more interesting sights ahead of you.

Now, you feel your life force vibrating at a higher rate, and realise that the sense of weight seems to be dropping from you.

You feel as light as a feather, and feel as though you could move without an effort. Well, you may begin to walk. Yes, “walk,” I said! You are still on Earth, and the floor of the room is sill there under your feet.

Let us walk through the

he never even saw you! Do you realise that we are ghosts?

Just as much a ghost as was Hamlet’s father, except that his physical body was mouldering in the ground, while ours are asleep awaiting our return to them. There! That dog saw you. And that horse vaguely feels your presence! See how nervous he is! Animals possess very keen psychic senses, compared to those of man.

But cease thinking of yourself, and look closely at the persons passing by you. You notice that each one is surrounded by an egg-shaped aura extending on all sides of him to the distance of about two or three feet. Do you notice the kaleidoscopic play of blending colours in the aura? Notice the difference in the shades and tints of these colours, and also observe the predominance of special colour in each case! You know what these colours mean for I have instructed you regarding them in my teaching on “The Human Aura, and Astral Colours.”

Notice that beautiful spiritual blue around that woman’s head! And see that ugly muddy red around that man passing her! Here comes an intellectual giant—see that beautiful golden yellow around his head, like a nimbus! But I

don’t exactly like that shade of red around his body—and there is too marked an absence of blue in his aura! He lacks harmonious development.

Do you notice those great clouds of semi luminous substance, which are slowly floating along?—notice how the colours vary in them. Those are clouds of thought vibrations, representing the composite thought of a multitude of people.

Also notice how each body of thought is drawing to itself little fragments of similar thought forms and energy. You see here the tendency of thought forces to attract others of their kind— how like the proverbial birds of a feather, they flock together— how thoughts come home, bringing their friends with them—how each man creates his own thought atmosphere.

Speaking of atmospheres, do you notice that each shop we pass has its own peculiar thought atmosphere? If you look into the houses on either side of the street, you will see that the same thing is true.

The very street itself has its own atmosphere, created by the composite thought of those inhabiting and frequenting it.

No! do not pass down that side street—its astral atmosphere is too depressing, and its colours too horrible and disgusting for you to witness just now—you might get discouraged and fly back to your physical body for relief!

Look at those thought forms flying through the atmosphere!

What a variety of form and colouring! Some most beautiful, the majority quite neutral in tint, and occasionally a fierce, fiery one tearing its way aong toward its mark. Observe those whirling and swirling tiny cyclonic thought-forms as they are thrown off from that business house. Across the street, notice that great octopus monster of a thought-form, with its great tentacles striving to wind around passing persons and draw them into that flashy dance-hall and dram shop.

A devilish monster which we would do well to destroy. Turn your concentrated thought upon

William Walker Atkinson it, and will it out of existence--there, that’s the right way; watch it sicken and shrivel! But alas! more of its kind will come forth from that place.

Here, will yourself up above the level of the housetops—you can do it easily, if you only realise that you can—there, I have helped you to do it this time, it’s quite easy when you once gain confidence. However, if you lose confidence, and grow afraid, down you will tumble to the ground, and will bruise your astral body.

From this height look down around you. You will see a great multitude of tiny candle-like lights—each represents a human soul. Here or there you will see a few much brighter lights, and far apart you will see some that shine like a brilliant electric spark—these last are the auric symbols of an advanced soul.

“Let your light so shine—”!

Behold the radiance emerging from that humble house of religious worship, and contrast it with the unpleasant auric atmosphere of that magnificent church structure next door to it—can you not read the story of spirituality and the lack of it in the cases of these churches?

But these sights, interesting though they be, and as useful as they are in illustrating the lessons you have learned in the class, or from the manual, are far less in the scale than those which we shall witness in a moment. Come, take my hand.

Our vibrations are raising, Come!

V 3

Continued from page 1 such stories in literature are found in Russian fairy tales, Tolkien’s The Hobbit, and Neil Gaiman’s Books of Magic.)

Unless we ‘check our pockets’ at the end of each day, and after each interaction, we find our mental pocket is still filled with thoughts of the market place, planted there by some local. You may discover a daydream, belief, assumption, prejudice, or intellectual attitude, sitting in the pocket quite unknowingly.

Once discovered, the soul can reach his hands in his pocket and toss these things out. The thing that the locals have ‘picked’ is invariably that jewel we call consciousness.

This inspection continues with the second pocket. An underlying emotion may have been sitting there since your last interaction, disrupting peace (depression, anger, lust, etc).

Likewise, in the physical pocket one might discover postures or automatic activities and habits taken on unknowingly from the market place.

Sometimes you discover that you’ve been humming a tune mentally after hearing a tiny snippet of the song from a passing car, or so forth.

The constant checking of your pockets keeps in them the jewel of consciousness they were tailored to carry.

Exercise Two. The Walking Clock.

The goal of this exercise is to use the clock to aid in focussing your mind in the present. You are kind of strapping your mind

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to the second hand the way Odysseus strapped himself to the mast in defence against the sirens.

When walking in the park, or around the neighbourhood, or home from the train, etc., bring a watch. Wait till the hand gets to the twelve and then follow it as it ticks around to the one, then to the two, and so on. When you are confident on the timing, take your eyes away from the watch and walk normally viewing the scenery.

But in your head, mentally keep count and track of where the hand would be. When you think it should arrive at another main number (three or four, etc.), look back at the face to check how close you were. You will find your count (or mental image) has drifted.

So, correct it and start again at a main number. Follow the timing and again look up. Now imagine the time progressing again and check again as before.

Eventually, you should be able to make one minute without checking, and with accuracy. As the exercise continues, checking should be done less often (say, every thirty seconds, then every minute, and so on), the length should increase.

This exercise will cause fatigue after a while because in order to keep track of the time you must sacrifice daydreaming.

It also shows that ‘staying in the now’ as people say is easier said than done.

Exercise Three.

The Stationary Clock.

This exercise is taken from the

book Concentration by Mouni Sadhu, a Hindu Yogi1.

You sit upright in a chair facing the wall. On the wall, at eye level, blue-tack a watch.

Stare at the second hand, or the very tip of the second hand, and keenly watch its passage around and back to the twelve. While watching it, you should entertain no thoughts whatsoever. Just experience the moving of the hand.

When you find that you’ve been daydreaming about something, or having a mental dialogue, while watching, stop.

From where the hand is, you should be able to estimate how long you were ‘out’ or asleep.

Start again, at the twelve. Keep trying, and keep stopping at the moment where you snap back to attention, or become aware of a daydream. The goal is to make one minute of pure awareness – then two, and so forth.

Do not discuss results with people, because the temptation to be lenient on yourself will arise. If this seems easy, then you are less aware of your thoughts than the average person.

Exercise Four.

Daily Reflection.

This is a very common exercise across traditions. I got it first from Alice A. Bailey’s Arcane School, but since found the Buddhists practice it too.

Picking a time every evening before bed, sit upright but relaxed. Breath easily and rhythmically with closed mouth. Then focus on your three centres – physical body, emotions, and mind – one at a time, calming them (see ‘Coat With Three Pockets’ above).

Now, run through your day in your mind’s eye. Try to ascertain how much of that day was spent in sleep. When were the moments that you – the consciousness, rather than the personality – awoke.

Next, return to the moments where there was emotional excitement – you were angry or anxious or depressed. Briefly consider what the cause was, and whether you handled it with detached consciousness or automatically. What was your effect on the people around you?

This section may cause you to re-experience these scenes and emotions unwittingly. The goal

Mouni Sadhu, a Hindu yogi. is to stay detached and keep it short.

At the end of this, bring your three centres back into alignment, as if they are channels that must be lined up to create a path for spirit to pour in. Then say, “I Am the fourth part” or “I am the Soul”.

Exercise Five.

Sign of The Cross2.

When making the sign of the cross in the Christian way, try it as such: touching the forehead, imagine you have reached up to the divine cause, the Father, the source, as if your head is an analogy or a link on the internet. Then see a beam of light blast through from that source to the world (in particular, it blasts through the three lower worlds; mental, emotional, and physical) while touching the chest. The neck is analogous to a bridge. This beam is of course the Son. When touching the shoulders and saying, “The Holy Spirit,” see the three worlds, including your own three centres, as the being cleansed by the Holy Spirit, or the Mother. So, when making the sign of the cross, you invoke the highest spiritual aspect into your personality and the result is the horizontal effects on the world around you

(represented by touching the right and left shoulder).

In Voodoo, they call God ‘Papa Legba,’ and make the cross often. They also call him ‘Lord of highways and crossroads.’ This is because any cross, for them, represents a crossing over of one world with another, the spiritual with the mundane. Making the sign properly is said to enable that breach or opening. The vertical line can be seen as phallic, penetrating the horizontal line, representing a border or womb.

Where they meet, the Child (consciousness) is born.

Exercise Six. Metaphors As Invocation.

To combine exercise Four and Five, you practice seeing metaphor and analogy as a method of invocation. Look back on your days and spot the main times that you usually fall into daydreaming. For example, a common place is the shower.

One’s mind runs rampant as one stands in the water.

Knowing this is the situation, set up a symbolic ritual of selfremembering in these times.

For example, in the shower see the showerhead as the ‘father/ spirit aspect,’ from which divine waters flow (the Son). So when you stand under the water, not The Veil vol. 5

only your body, but (in your imagination) your mind and emotions are also being cleansed through like the Augean stables of Hercules. The hot and cold taps are the dualities in life which must be balanced (Holy Spirit).

Another example for writers: The light in the ceiling represents the Father, the desk receiving the light (and nurturing the work) is the Mother aspect, or Holy Spirit.

Both the writer and work itself are the Child, the product of the meeting of the two. This is because the work is an extension of the writer. In this way, we can practice seeing divinity in all things. It also reminds us that the work we are doing is holy, or important.

Such imaginings, with faith and concentration, cut out much daydreaming and eventually cause a strange abstract elation.

Exercise Seven.

Glorifying the Home.

In older times it was often taught that the magnetism of a person gets recorded or retained in the walls and objects of his home. If you imagine your home is your mind, you can look inside it and see the ingredients of your psyche. It may be cluttered (which is not necessarily a bad thing if its cluttered with, say, art or great literature) or clean. It may be full of vulgar pictures and slogans on the walls, or of lofty cultural objects and paintings, and so on. It may have people in it, in various states of peace or conflict.

Like the Hindus, imagine the rooms represent different parts of you. The laundry and toilet are your physical part.

Is there a study? Most Western homes have no Altar or prayer room, and therefore their inner being has a sparse or little developed spiritual part.

Here are some exercises: Mop the floor (and wash the dishes) with holy water each day. Find, on the internet, the

correct method for making holy water – whether Catholic or Eastern or Pagan equivalents etc. Then, once you fill your mop bucket with soapy water, say the correct prayers over it to hallow it.

Here is an example: (Pointing the first and second fingers at the water.)

“I fan the divine spark in thee, creature of water, into the flame that illuminates,” (breathes once on the water) “the flame that warms,” (one breath) “and the flame that purifies,” (one breath) “that thou mayest be cleansed and protected from all lower influences and become unto men a mirror of the living Spirit in His works in the Name of He In Whom We Live And Have Our Being”3.

(Extending hand over water.) “Creature of water, adore they Creator. In the Name of the Fiery Ones, Who decreed a firmament in the midst of the waters, I consecrate thee to the service of Humanity, the Earth, and this noble house. Amen.”

When making a cup of tea (for yourself and others) you can hallow the tea also. The important point is that the liquid represents the emotional environment and should be viewed as a link to it, so that when you hallow the tea or water you are – through it – hallowing the immediate astral atmosphere. The peaceful emotion then gets spread across the floors, or in the case of tea – ingested. Over time, this will elevate the emotional atmosphere of the house.

Mixing a pinch of hallowed salt in the water would cleanse the physical/etheric atmosphere too. I find myself mopping more thoroughly, and emptying the bucket at the entrances as if to protect the house.

When family members or housemates come home from work, they may be bringing into the house the emotions they’ve picked up through the day. If negative, this can spread across auras and cause arguments. The holy water will gradually reduce this. However, upon coming

home, a ritualistic gesture also helps shed the negativity. There are various ways to do this.

You could shake yourself, as if throwing the emotion off. You could ‘leave your demons at the door.’ This means imagining all negativity pushed down to the soles of your shoes (symbolising you as being higher) and taking your shoes off before entering.

Here is a poetic way taken from the ritual of the Knights of Labor: “Place the palm of the right hand on the palm of the left hand – both hands in front of the body at the height of the elbow – elbows close to the body – right hand uppermost. Then separate the hands, right and left as if wiping something off the left hand with the right –elbows still touching the sides – right palm down – left palm up. Then drop both hands naturally to sides.

“The language of that sign is: “to erase, obliterate, wipe out” everything on entering here, as the draughtsman erases useless lines.”

Exercise Eight.

The Shared Space.

Imagine that I ask you to recall the restaurant you last ate at.

Your mind would automatically recreate or picture the place in ‘mental matter’ – that is, in your mind’s eye. That’s what remembering is.

If this is the case, then it must have recorded the scene at the time. That is, the mind must have imitated, or mirrored the restaurant ‘in your head,’ while you sat in it. Therefore, your inner, psychic world looks just like your outer situation. (This is claimed a lot in spiritual literature, but not always in a way one can grasp practically.)

Meditation is so effective because you essentially close the door to the outside world and turn inwards. However, I have always had trouble during the day, when many factors are calling the focus outwards, so that if I wanted to think of spiritual things, a tug-of-war

ensues. I (the consciousness) would be standing in the doorway of the house (the mind or psyche or personality) hesitating between looking in and looking out. And therefore neither the worldly nor spiritual way gets my full attention.

However, this following exercise, based on the above concept of memory and mirroring, seems to solve the problem.

The exercise runs like this: The scene you are in (at all times) is seen as your mind.

The things and people in it are your feelings. So, if you are in your house that is what your mind looks like – the inside of a house. As you go about your day, the people and things you meet will be associated with certain emotions. One person makes you anxious; another makes you feel relaxed and happy; another person inspires you. This trinket has sentimental value; that piece of clothing on the floor belonging to a roommate annoys you. However, these emotions and associations are your own.

They are inside you, and so you cannot blame others for them.

So, as stated, while the mind is the scene, the images populating it are your feelings given form by association and imitation.

In the Greek myth about Narcissist, he looks into a lake and sees his reflexion. Thinking it is someone else in the lake, he becomes infatuated with it and loses consciousness of everything else. He does not hear the nymph Echo call.

The important point in the Myth is that he did not know the reflexion was his own; he thought it was another person.

This caused him to become controlled by it. The essence of this exercise is the same.

If for example you meet someone who makes you angry, this is an indication that you are seeing them as external. Reseeing the scene as your psyche, the person in it is actually an emotion, given the form of that person by association.

Now if the scene you are standing in is the mind, then

who are you in it? You represent the consciousness in the mind.

The seed of Soul. The “I”. So, when this “I” sees the emotion, he is thus (paradoxically) apart from it. Emotion is discerned as ‘Not I’. And this dissipates the feeling of anger (or whatever the emotion is). Keep in mind that I’ve found that groups of people can represent one emotion in me. Fear, example, if it’s a gang or audience.

Further, if the scene is the mind and its occupants the emotions, the “I” or Eye, is like a light in a room. Negative emotions, like mould, cannot thrive under the light of consciousness.

The next part of this exercise is invocation. It should not be tried until the first part has been well practised. It goes like this: As you feel the “I” as the truer or deeper self within the worldly personality, so too do you begin to feel there is an even deeper truth or sentience than the “I”. So, rather than you being a ‘lightbulb’ in the room-of-your-mind, you become a sky-light or window.

By imagining God (or Christ or Buddha, or a saint or so forth) as the sun or source of light shining through the window/ light/skylight/self and into the room/mind, you are able to look others in the eye and be both externally focussed and internally focussed at the same time. You become a doorway for Divinity and Humanity to access each other. Kind of like an introduction. “Roger, meet God. God, Roger.”  This, after much practice, has caused me to feel regular buzzing in the point between the eyebrows, a strange elated feeling, as well as a whirlwind spinning sensation (without dizziness) wherein the perception of self is altered.

The affirmation summing this entire exercise up is, “I, the personality, am a shared space; I, the Soul, Am facilitator of that space.”

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1. Mouni Sadhu was the adopted name of Mieczyslaw Demetriusz Sudowski, a Pole who wrote on esoteric topics and spent five years at the ashram of Sri Maharsi in India. He migrated to Australia in 1949.

2. The cross and trinity is a concept existing in all esoteric traditions, Christian or not. It represents the first three of the ‘Seven Rays’ in Blavatsky’s writings, corresponding to the seven colours of the rainbow and seven musical notes in the major scale. These are 1. Purpose; 2. Wisdom, and 3. Active Intelligence. Otherwise: 1. Life, 2. Quality, and 3. Form. Again: 1. Will, 2. Love, and 3. Comprehension. Chemically it corresponds to Gas, liquid and solids. In the personality it is mind, emotion and body. In exoteric Hinduism, they say Brahma the creator, Visnu the maintainer, and Shiva the destroyer make up the trinity. But esoterically, it is reversed: 1. Shiva clears the way for the new creation, Visnu draws up the blueprints, and then Brahma builds or manifests.

3. Or in the name of whichever God appeals to your cultural background.

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Seven Hermetic Principles The Kybalion which was published in 1908 by THE YOGI PUBLICATION SOCIETY, MASONIC TEMPLE, CHICAGO, ILL. It lists “Three Initiates” giving no further information. The most common proposal is that it was written by a prolific New Thought writer named William Walker Atkinson. He was very prolific in occult literature and often wrote under pseudonyms. Another theory is that Atkinson co-wrote it with Paul Foster Case and Elias Gewurs. The problem with this proposal is that Elias Gewurs might have been another one of Atkinson’s pseudonyms! Case was a prominent member of the Golden Dawn, before breaking away and founding the B.O.T.A (Builders of the Adytum). My own idea is that Atkinson may have sometimes took dictation from various adepts (possibly psychically) which would explain his massive output on diverse topics.

This

is a chapter from

its author as

In the early days, there was a compilation of certain Basic Hermetic Doctrines, passed on from teacher to student, which was known as THE KYBALION, the exact significance and meaning of the term having been lost for several centuries. This teaching, however, is known to many to whom it has descended, from mouth to ear, on and on throughout the centuries.

Its precepts have never been written down, or printed, so far as we know. It was merely a collection of maxims, axioms, and precepts, which were nonunderstandable to outsiders, but which were readily understood by students, after the axioms, maxims, and precepts had been explained and exemplified by the Hermetic Initiates to their Neophytes. These teachings really constituted the basic principles of “The Art of Hermetic Alchemy,” which, contrary to the general belief, dealt in the mastery of Mental Forces, rather than Material Elements–the Transmutation of one kind of Mental Vibrations into others instead of the changing of one kind of metal into another. The legends of the “Philosopher’s Stone” which would turn base metal into Gold, was an allegory relating to Hermetic Philosophy, readily understood by all students of true Hermeticism.

“The Principles of Truth are Seven; he who knows these, understandingly, possesses the Magic Key before whose touch all the Doors of the Temple fly open.”

–The Kybalion.

The Seven Hermetic Principles, upon which the entire Hermetic Philosophy is based, are as follows: I. THE PRINCIPLE OF MENTALISM. II. THE PRINCIPLE OF CORRESPONDENCE. III. THE PRINCIPLE OF VIBRATION. IV. THE PRINCIPLE OF 6

POLARITY. V. THE PRINCIPLE OF RHYTHM. VI. THE PRINCIPLE OF CAUSE AND EFFECT. VII. THE PRINCIPLE OF GENDER. These Seven Principles will be discussed and explained as we proceed with these lessons.

A short explanation of each, however, may as well be given at this point.

I. THE PRINCIPLE OF MENTALISM. “THE ALL is MIND; The Universe is Mental.”

– The Kybalion.

This Principle embodies the truth that “All is Mind.” It explains that THE ALL (which is the Substantial Reality underlying all the outward manifestations and appearances which we know under the terms of “The Material Universe”; the “Phenomena of Life”; “Matter”; “Energy”; and in short, all that is apparent to our material senses) is SPIRIT, which in itself is UNKNOWABLE and UNDEFINABLE, but which may be considered and thought of as AN UNIVERSAL, INFINITE, LIVING MIND. It also explains that all the phenomenal world or universe is simply a Mental Creation of THE ALL, subject to the Laws of Created Things, and that the universe, as a whole, and in its parts or units, has its existence in the Mind of THE ALL, in which Mind we “live and move and have our being.” This Principle, by establishing the Mental Nature of the Universe, easily explains all of the varied mental and psychic phenomena that occupy such a large portion of the public attention, and which, without such explanation, are non-understandable and defy scientific treatment.

An understanding of this great Hermetic Principle of Mentalism enables the

individual to readily grasp the laws of the Mental Universe, and to apply the same to his well-being and advancement.

The Hermetic Student is enabled to apply intelligently the great Mental Laws, instead of using them in a haphazard manner. With the Master-Key in his possession, the student may unlock the many doors of the mental and psychic temple of knowledge, and enter the same freely and intelligently.

This Principle explains the true nature of “Energy,” “Power,” and “Matter,” and why and how all these are subordinate to the Mastery of Mind.

One of the old Hermetic Masters wrote, long ages ago: “He who grasps the truth of the Mental Nature of the Universe is well advanced on The Path to Mastery.” And these words are as true to-day as at the time they were first written. Without this Master-Key, Mastery is impossible, and the student knocks in vain at the many doors of The Temple.

II. THE PRINCIPLE OF CORRESPONDENCE. “As above, so below; as below, so above.”

– The Kybalion This Principle embodies the truth that there is always a Correspondence between the laws and phenomena of the various planes of Being and Life. The old Hermetic axiom ran in these words: “As above, so below; as below, so above.”

And the grasping of this Principle gives one the means of solving many a dark paradox, and hidden secret of Nature.

There are planes beyond our knowing, but when we apply the Principle of Correspondence to them we are able to understand much that would otherwise be unknowable to us. This Principle is of universal application and manifestation, on the various planes of the material, mental,

and spiritual universe–it is an Universal Law. The ancient Hermetists considered this Principle as one of the most important mental instruments by which man was able to pry aside the obstacles which hid from view the Unknown. Its use even tore aside the Veil of Isis to the extent that a glimpse of the face of the goddess might be caught. Just as a knowledge of the Principles of Geometry enables man to measure distant suns and their movements, while seated in his observatory, so a knowledge of the Principle of Correspondence enables Man to reason intelligently from the Known to the Unknown.

Studying the monad, he understands the archangel.

III. THE PRINCIPLE OF VIBRATION.

at rest. Between these poles, there are millions upon millions of varying degrees of vibration.

From corpuscle and electron, atom and molecule, to worlds and universes, everything is in vibratory motion. This is also true on the planes of energy and force (which are but varying degrees of vibration); and also on the mental planes (whose states depend upon vibrations); and even on to the spiritual planes.

An understanding of this Principle, with the appropriate formulas, enables Hermetic students to control their own mental vibrations as well as those of others.

The Masters also apply this Principle to the conquering of Natural phenomena, in various ways. “He who understands the Principle of Vibration, has grasped the sceptre of power,” says one of the old writers.

“Nothing rests; everything moves; everything vibrates.”

– The Kybalion.

IV. THE PRINCIPLE OF POLARITY.

This Principle embodies the truth that “everything is in motion”; “everything vibrates”; “nothing is at rest”; facts which Modern Science endorses, and which each new scientific discovery tends to verify. And yet this Hermetic Principle was enunciated thousands of years ago, by the Masters of Ancient Egypt. This Principle explains that the differences between different manifestations of Matter, Energy, Mind, and even Spirit, result largely from varying rates of Vibration.

From THE ALL, which is Pure Spirit, down to the grossest form of Matter, all is in vibration– the higher the vibration, the higher the position in the scale. The vibration of Spirit is at such an infinite rate of intensity and rapidity that it is practically at rest–just as a rapidly moving wheel seems to be motionless. And at the other end of the scale, there are gross forms of matter whose vibrations are so low as to seem

“Everything is Dual; everything has poles; everything has its pair of opposites; like and unlike are the same; opposites are identical in nature, but different in degree; extremes meet; all truths are but half-truths; all paradoxes may be reconciled.”

– The Kybalion.

This Principle embodies the truth that “everything is dual”; “everything has two poles”; “everything has its pair of opposites,” all of which were old Hermetic axioms. It explains the old paradoxes, that have perplexed so many, which have been stated as follows: “Thesis and antithesis are identical in nature, but different in degree”; “opposites are the same, differing only in degree”; “the pairs of opposites may be reconciled”; “extremes meet”; “everything is and isn’t, at the same time”; “all truths are but half-truths”; “every truth is half false”; “there are two sides to everything,” etc., etc., etc.

The Veil vol. 5

It explains that in everything there are two poles, or opposite aspects, and that “opposites” are really only the two extremes of the same thing, with many varying degrees between them To illustrate: Heat and Cold, although “opposites,” are really the same thing, the differences consisting merely of degrees of the same thing.

Look at your thermometer and see if you can discover where “heat” terminates and “cold” begins! There is no such thing as “absolute heat” or “absolute cold”– the two terms “heat” and “cold” simply indicate varying degrees of the same thing, and that “same thing” which manifests as “heat” and “cold” is merely a form, variety, and rate of Vibration.

So “heat” and “cold” are simply the “two poles” of that which we call “Heat”– and the phenomena attendant thereupon are manifestations of the Principle of Polarity.

The same principle manifests in the case of “Light and Darkness,” which are the same thing, the difference consisting of varying degrees between the two poles of the phenomena.

Where does “darkness” leave off, and “light” begin? What is the difference between “Large and Small”? Between “Hard and Soft”? Between “Black and White”? Between “Sharp and Dull”? Between “Noise and Quiet”? Between “High and Low”? Between “Positive and Negative”? The Principle of Polarity explains these paradoxes, and no other Principle can supersede it.

The same Principle operates on the Mental Plane. Let us take a radical and extreme example that of “Love and Hate,” two mental states apparently totally different. And yet there are degrees of Hate and degrees of Love, and a middle point in which we use the terms “Like or Dislike,” which shade into each other so gradually that sometimes we are at a loss to know whether we “like” or “dislike” or “neither.” And all are simply degrees of the same thing, as you will see if you will but think a moment. And, more than this (and considered of more importance by the Hermetists), it is possible to change the vibrations of Hate to the vibrations of Love, in one’s own mind, and in the minds of others. Many of you, who read The Veil vol. 5

these lines, have had personal experiences of the involuntary rapid transition from Love to Hate, and the reverse, in your own case and that of others.

And you will therefore realize the possibility of this being accomplished by the use of the Will, by means of the Hermetic formulas. “Good and Evil” are but the poles of the same thing, and the Hermetist understands the art of transmuting Evil into Good, by means of an application of the Principle of Polarity. In short, the “Art of Polarization” becomes a phase of “Mental Alchemy” known and practiced by the ancient and modern Hermetic Masters. An understanding of the Principle will enable one to change his own Polarity, as well as that of others, if he will devote the time and study necessary to master the art.

V. THE PRINCIPLE OF RHYTHM. “Everything flows, out and in; everything has its tides; all things rise and fall; the pendulumswing manifests in everything; the measure of the swing to the right is the measure of the swing to the left; rhythm compensates.”

– The Kybalion.

This Principle embodies the truth that in everything there is manifested a measured motion, to and fro; a flow and inflow; a swing backward and forward; a pendulum-like movement; a tide-like ebb and flow; a hightide and low-tide; between the two poles which exist in accordance with the Principle of Polarity described a moment ago. There is always an action and a reaction; an advance and a retreat; a rising and a sinking.

This is in the affairs of the Universe, suns, worlds, men, animals, mind, energy, and matter. This law is manifest in the creation and destruction of worlds; in the rise and fall of nations; in the life of all things; and finally in the mental states of Man (and it is with this latter that the Hermetists find the understanding of the Principle most important).

The Hermetists have grasped this Principle, finding its universal application, and have also discovered certain means to overcome its effects in themselves by the use of the appropriate formulas and

methods.

They apply the Mental Law of Neutralization. They cannot annul the Principle, or cause it to cease its operation, but they have learned how to escape its effects upon themselves to a certain degree depending upon the Mastery of the Principle. They have learned how to USE it, instead of being USED BY it. In this and similar methods, consist the Art of the Hermetists.

The Master of Hermetics polarizes himself at the point at which he desires to rest, and then neutralizes the Rhythmic swing of the pendulum which would tend to carry him to the other pole. All individuals who have attained any degree of Self-Mastery do this to a certain degree, more or less unconsciously, but the Master does this consciously, and by the use of his Will, and attains a degree of Poise and Mental Firmness almost impossible of belief on the part of the masses who are swung backward and forward like a pendulum. This Principle and that of Polarity have been closely studied by the Hermetists, and the methods of counteracting, neutralizing, and USING them form an important part of the Hermetic Mental Alchemy.

but nothing escapes the Law.” – The Kybalion.

This Principle embodies the fact that there is a Cause for every Effect; an Effect from every Cause. It explains that: “Everything Happens according to Law”; that nothing ever “merely happens”; that there is no such thing as Chance; that while there are various planes of Cause and Effect, the higher dominating the lower planes, still nothing ever entirely escapes the Law. The Hermetists understand the art and methods of rising above the ordinary plane of Cause and Effect, to a certain degree, and by mentally rising to a higher plane they become Causers instead of Effects.

The masses of people are carried along, obedient to environment; the wills and desires of others stronger than themselves; heredity; suggestion; and other outward causes moving them about like pawns on the Chessboard of Life. But the Masters, rising to the plane above, dominate their moods, characters, qualities, and powers, as well as the environment surrounding them, and become Movers instead of pawns. They help to PLAY THE GAME OF LIFE,

Isaac Newton

VI. THE PRINCIPLE OF CAUSE AND EFFECT. “Every Cause has its Effect; every Effect has its Cause; everything happens according to Law; Chance is but a name for Law not recognized; there are many planes of causation,

instead of being played and moved about by other wills and environment. They USE the Principle instead of being its tools. The Masters obey the Causation of the higher planes, but they help to RULE on their own plane. In this statement there is condensed a wealth of Hermetic knowledge–let him

read who can.

VII. THE PRINCIPLE OF GENDER. “Gender is in everything; everything has its Masculine and Feminine Principles; Gender manifests on all planes.”

– The Kybalion.

This Principle embodies the truth that there is GENDER manifested in everything – the Masculine and Feminine Principles ever at work. This is true not only of the Physical Plane, but of the Mental and even the Spiritual Planes.

On the Physical Plane, the Principle manifests as SEX, on the higher planes it takes higher forms, but the Principle is ever the same. No creation, physical, mental or spiritual, is possible without this Principle. An understanding of its laws will throw light on many a subject that has perplexed the minds of men. The Principle of Gender works ever in the direction of generation, regeneration, and creation. Everything, and every person, contains the two Elements or Principles, or this great Principle, within it, him or her. Every Male thing has the Female Element also; every Female contains also the Male Principle. If you would understand the philosophy of Mental and Spiritual Creation, Generation, and Re-generation, you must understand and study this Hermetic Principle. It contains the solution of many mysteries of Life. We caution you that this Principle has no reference to the many base, pernicious and degrading lustful theories, teachings and practices, which are taught under fanciful titles, and which are a prostitution of the great natural principle of Gender. Such base revivals of the ancient infamous forms of Phallicism tend to ruin mind, body and soul, and the Hermetic Philosophy has ever sounded the warning note against these degraded teachings which tend toward lust, licentiousness, and perversion of Nature’s principles. if you seek such teachings, you must go elsewhere for them– Hermeticism contains nothing for you along these lines. To the pure, all things are pure; to the base, all things are base.

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Continued from page 7

The Emerald Tablet

Since the Kybalion allegedly comes from the teachings of Hermes Tristmegistus (‘The Thrice Great’), I include here Isaac Newton’s translation of The Emerald Tablet, which is the oldest historical text known to mention Hermes. This man who may or may not have existed was later personified as Egyptian god Thoth, and then Greek god Hermes (the Roman Mercury). The Emerald Tablet is the foundation text of all western occultism and alchemy.

1. Tis true without lying, certain most true.

2. That which is below is like that which is above that which is above is like that which is below to do the miracles of one only thing.

3. And as all things have been arose from one by the mediation of one: so all things have their birth from this one thing by adaptation.

4. The Sun is its father, the moon its mother, 5. the wind hath carried it in its belly, the earth its nurse.

6. The father of all perfection in the whole world is here.

7. Its force or power is entire if it be converted into earth. a. Separate thou the earth from the fire, the subtle from the gross sweetly with great industry.

8. It ascends from the earth to the heaven again it descends to the earth and receives the force of things superior and inferior.

9. By this means ye shall have the glory of the whole world thereby all obscurity shall fly from you.

10. Its force is above all force. for it vanquishes every subtle thing and penetrates every solid thing. a. So was the world created.

11. From this are and do come admirable adaptations whereof the means (Or process) is here in this.

12. Hence I am called Hermes Trismegist, having the three parts of the philosophy of the whole world. That which I have said of the operation of the Sun is accomplished and ended.

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On Quaker Procedure

By Levin Diatschenko Quaker prayer is done in silence. All present sit in a circle and attempt to ‘listen’ to the god within rather than repeat learned verses and so forth. If someone feels moved to say something, he does so and then returns to silence. After this some one else might say something, but only after more silence.

A Quaker ‘Meeting for Prayer for Business’ is done in almost the same way. They begin in silence and then after a while someone states what the decision is they are trying to make. He is met by silence, as if giving Spirit a chance to guide them. When anyone speaks, they are met with buffers of silence – never does another person speak straight after as with a conversation or argument. An added factor is that in a meeting for business, each person only speaks once (with possible exceptions).

One reason for these peculiarities is that it counters automatic behaviour. Instead of reacting to something said, one has time to think twice about his reaction before answering.

Sometimes, during discussions, you find ourselves feeling anxious to say something, impatient for your turn to reply.

Sometimes you get annoyed or angry because of what others say. The important point is not what was said (what made you angry), nor what you were about to say in response; it is what you were feeling; it is that you were in the grip of a strong emotion.

If you have anxiety inside you and then you open your mouth, this anxiety will escape and spread (upon your words) like plant spores into the auras of other people. They too will then become anxious. If you open your mouth when angry, so too will ‘anger spores’ spread to all those present and cause the whole group to feel anger.

If not anger, an equally strong counter-emotion will ignite, such as fear. The buffers of silence in a Quaker–style meeting helps to counter this.

Our duty on Earth is to create and spread peace, inward and outward. In any decision-making meeting or

“If you have anxiety inside you and then you open your mouth, this anxiety will escape and spread (upon your words) like plant spores into the auras of other people.” group it is a momentous thing to understand that none of the decisions or issues are important in themselves. The priority is the spreading of peace, as all solutions work their way out from that core. In the silence our job is like that of a gardener looking for weeds. We ascertain whether and what we are feeling, and then understand that if we open our mouth, that

feeling will spread to others. Is it peace? If not, the best thing to do is to illuminate the state of your ‘garden’: “I am feeling anger.”

This is a difficult thing to really believe because many issues feel dire. Children might be starving, say, and the group needs to act. But the reason this is important is that starving people cannot feel peace, due

to the pain of hunger, sickness and death. There might be a controversial war on and a group is split as to their stance.

But the reason that the war is such a significant event is that it ruins the peace. If the group is split then the war has succeeded in ruining the peace of the group. If the group, however, realises that creating and spreading peace, inner to outer, is the most important task; that mere act of realising disarms the war – takes away its effects – in the context of that group.

It maintains peace. Its actions outside the group in relation to any issue should then come from that peaceful centre. If peace reigns inside and you open your mouth, its spores shall likewise spread to others. Anger and so forth, like weeds, will constantly jeopardise the peaceful garden, but the peaceful person will maintain the patience of a gardener. Other issues in life are only important inasmuch as they relate to and effect the inner peace. Your inner state, which I’ve given the metaphor of a garden, is your jurisdiction of service. Any strong emotion is an indication that you are not looking after your designated area of service (your own inner state). Only once that garden is in order can you rightfully and effectively serve others.

Otherwise, you’ll continue to spread harmful spores across the world, even in the name of peace.

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The Veil vol. 5

The Nervous System of The Universe An extract from a yet-to-be-published book by Levin A. Diatschenko.

From one angle, mythology is a method of information storage. It might be seen as a device like a record or DVD. An example is the Twelve Tasks of Hercules, which stores information about the twelve astrological constellations.

Hercules, according to Alice A. Bailey, represents an evolving human psyche and its required attainments in these cosmic houses.

Reading or telling the myth releases the information it stores, as the pin on a record player releases the music. Learning the notes and playing music live on musical instruments is akin to the performing of ritual.

A ritual is a myth re-enacted (subjectively). We see this in Freemasonry: every mason becomes Hiram Abiff (architect of King Solomon’s Temple) when he takes his Master Mason’s initiation. We see this in Catholicism: whenever one eats the wafer and drinks the wine, they re-enact the last supper. We also see it in Australian Indigenous cultures, in corroboree.

We’ll now attempt to create such a storage device. Imitation is the best way to learn.

As is often done, we shall centre it around a hero. Let us do our own version of the Eternal Wanderer myth. We’ll name him Adam.

In mythology many versions of the same story usually sprout up. Our first thought might be that variations compromise the original information. That may be so, but we won’t resist that

for now. What we want to do here is to create a hero who is definite and recognizable, yet still has leeway enough for variations.

So, although different sources describe our hero with many variations, all versions include the following key features:-1. He walks the Earth.

He is always depicted in the act of traveling, and by foot.

He arrives at a place, which marks the beginning of some tale involving his heroics, and invariably ends with his leaving town in the opposite way he arrived by.

2. Wherever he has recently traveled, people find serpents in his tracks. These are usually snakes, but can be other reptiles. For example, he eats in a restaurant and afterwards a snake is found slithering on the table with the dirty plates; the road he just took has a snake coiled in the middle of the path; a homeowner finds a lizard in the room that our hero boarded in (perhaps this is why lizards discovered in the house are considered good luck?). Snakes are indications to anyone tracking the hero that they (the trackers) are on the correct course. Because of the serpents, some traditions depict our hero in a more sinister or ambiguous light.

3. He carries a staff. The staff may take the form of a cane or walking stick or hiker’s branch-from-a-dead-tree, and so on. In either case He is never without a rod, which is always

depicted as having magical or at least useful properties – the most common being that it transforms itself into any tool imaginable. Whatever tool a situation calls for, the hero’s staff becomes that tool. It changes length and thickness at his will (much like the Monkey King myth of Buddhism).

As far as appearances go, besides sporting a healthy posture and carrying the staff, nothing is consistent. He is commonly depicted as being of the same race of whichever region the story is being told.

Sometimes the hero is female.

Sometimes short and other times tall. He is young and old. Frequently, though, he is a worker, which is not surprising given that he always uses a ‘tool’.

Accounts of his origins are not unanimous. Occasionally he is mixed up with the Wandering Jew, or with Vegtam the Wanderer1. Some storytellers say he came out of the wilderness and wanders without specific direction. Another view states that he came from the South Pole and traverses across the Earth to the North Pole. Again, another version has it that he comes from inside the Earth, or the caverns under its surface – of which the major entrances are at the poles. Thus: he emerges from the south entrance, travels the Earth, and then returns at the north ‘door’ to his origin inside the interior. (Such a version obviously overlaps with ‘hollow earth’ theories.)

A significant point of this latter version is his trajectory: he emerges from the pole and walks towards the other pole by the most direct route possible (see figure 1).

Since the planet is curved, he is unable to move in a direct line. But seen from a “bird’s eye view” (or should it be called an astronaut’s eye view?), it does appear to be straight (figure 2).

Note, however, that the Earth spins. Imagine that as our hero moves, he leaves a line behind him in the air (not on the surface) tracing his trajectory. The revolving motion of the planet would make his trail appear as a spiral (figure 3 and 4).

If we then compare this picture with those of antiquity, we have found our serpent (figure 5, the alchemist’s Serpent entwined about the Universal Egg; and 6, the Orobourus, representing infinity).

In other words we are on the right path.

Myths have different levels of information within them.

The dreamtime stories of the Australian aborigines, we are told, have different layers of meaning which are unlocked in concordance with different levels of initiation. The same is certainly so with masonry, the entire tradition being based around one main story: the building of King Solomon’s Temple.

Here is another layer to ours: we shall extend the diagram of Earth to the universal macrocosm and view the poles

as the Big Bang and Big Crunch (figure 7), loosely after Stephen Hawkings’ diagram in A Brief History of Time. The hero here would represent something larger too. Perhaps Universal Man, or what the Kabalists call Adam Kadmon. To simplify it, let us say that he represents evolving consciousness in the universe.

The horizontal axis represents space. The vertical represents time. If, for example, there were no time, no differences or change, then there would be no vertical axis needed. The universe would not expand. The diagram would remain as a single point, geometrically speaking. But the horizontal axis shows the explosion/creation of space and matter, which grows further and further away from singularity.

In the beginning the velocity of change is great. Gradually it slows and reaches a maximum of difference/distance from singularity. This is the point equivalent to the equator. From this point, momentum runs out and gravity’s pull brings it back.

That is – the universe begins to collapse. Differences resolve or fuse and everything shoots back to the singularity as fast as it had left.

Consider the geometrical point in the beginning state.

Suppose that as time ticks away on the vertical line in diagram 7, the singularity or Initial State remains unchanged throughout the life of the universe, notwithstanding the matter and Continued on page 10

Figure 1

Figure 2

Figure 3

Figure 4

Figure 5

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Continued from page 9 space-time it ‘throws off’ at the Big Bang. So, as we move up the timeline, the point would become a line – still remaining without ‘width,’ that is, without the space dimension. Imagine too, that like a black hole this point has an event horizon and as the point becomes a line, it retains its event horizon the whole way up the timeline to the Big Crunch. In this case the beginning, middle and end of the universe would not be sequential, but eternal; each stage exists constantly in its place.

In other words, we connect up the ‘north’ and ‘south’ poles in the diagrams – as if by a tunnel. What appears is something like a ‘back bone’ of the universe. (The Hindus already have a similar idea in their myth about the ‘Pillar of Light’.)

We have found the Universal Rod. The existence of black holes would attest to the presence of an underlying rod beneath all the stages of the universe’s life or development. We might look at a black hole as a path from the surface of the globe, leading inwards to the ‘main tunnel’ in the centre of the universe.

Black holes in this case could be thought of as branches, or even as nerve endings in a divine spine (see figure 8 and The Veil vol. 3, A Theory On Gravity, page 20).

Imagine that we turn the sphere so that the poles (or singularity) is a point in the centre of what looks like a two dimensional circle. From the angle of the Big Bang model of the universe, the central point would exist as a nucleus. Then it would expand to create the circumference of the circle.

After that, it would shrink back into a point again.

However, if we go with one of the models of the universe that do not require a big bang (such as the Kabalistic model, or the Electric Sky or plasma model2), we could say that the circle – not the point – was (is) the beginning. The circle and the ‘space’ within it would all be ‘singularity,’ or what Kaballists call En-Soph (which means literally ‘without end’). En-Soph is God as He exists before any other kind of phenomenal manifestation in the cosmos – or even a 10

Figure 8

Figure 7

Figure 6 cosmos. This includes space and time. Charles Ponce, author of Kabbala, describes it as coming “before the creator God” and a “plenum of emptiness”. It is perhaps what Bentov, in Stalking the Wild Pendulum called Protomatter. En-Soph is completely un-personified and can only be described by what it is not. If it were a number it would be zero; it represents nothing, yet it is still a number.

The reason an alleged singularity could be depicted as wider than a point in the circle we picture here, is that if there is only singularity/EnSoph, with absolutely nothing else to compare it to; then it actually is relative to nothing and therefore neither big nor small. So picking a size for it would be arbitrary.

Charles Ponce goes on to explain how Isaac Luria, a prominent Kabbalist (15331572) described the activity of En-Soph prior to creation:-“Luria tells us that the infinite being, En-Soph, retreated from the arena of the universe, contracted into Himself, and left behind him, in that space which was defined as Him, an emptiness. It was by the En-Soph’s retreat from ? into an infinitesimal monad of

pure energy that the world comes into being. If the En-Soph had not contracted Himself there would have been no space for the activity of Genesis to take place.

The World comes into being only after this contraction.”

So: En-Soph exists before any universe, relative to nothing else. Once contracting within itself, it has left a field of ‘proto-matter’ in which to create a universe. He has created a ‘proto-universe’ or the blank paper in which to draw a universe on. Once this contraction has happened, we now have the point within the circle. The point is the seed of a future universe. It might be the equivalent of the consciousness of En-Soph while the circumference is His body. (It actually reminds me of a coffee plunger. When the coffee is concentrated to the bottom of a jug, the rest of the water is left coloured by it. The coffee is still filling the whole jug even while the ground beans are separated from the water). Similarly, imagine that the En-Soph, extending into infinity, contracts into a point so small it is immeasurable.

Yet, while it is the central point in a circle (or in the number 0), it also constitutes its own circumference. It withdrew into itself.

Ponce continues: “It was then that En-Soph sent forth a beam, an emanation of Himself into the space ‘created’ by His contraction.”

This again is an appearance of our symbolic rod.

Returning to our hero’s trajectory, we can now show how the spiral movement of

evolution complies with the rod much like a trestle directing the growth of a vine. Look at a diagram of the Universal Rod, together with Adam’s trajectory – but this time erase the globe from the picture.

We are left with the Rod of Asclepius (figure 9).

As Itzhak Bentov said in his book, “It seems somebody has been here before us.”

The Rod is the path or directing purpose. The serpent is the evolving consciousness walking the path. The spiral shape represents evolution (as in Fibonacci’s spiral); the reason why it is depicted as a snake is that snakes have eyes. In other words they are alive. The force of evolution is a living force.

If we once again think of the rod as a point of En-Soph existing unchanged at each stage of a universe’s history, we can then think of the spiral serpent/trajectory as something revolving around that point in

imitation of planets around a sun (although in fact it is the planets who are doing the imitating).

The Russian mathematician and occultist Uspenskii gives a more detailed picture of this in his A New Model of The Universe. He describes how each dimension relates to the next in ratio of zero to eternity.

A point, for example, is the end or section of a line. A line is only the end or section of a plane. A plane is the limit or section of a three dimensional box or body. Then he says: “But, when we say a thing ‘exists,’ we mean by this existence in time. But there is no time in three-dimensional space. Time lies outside the three-dimensional space. Time, as we feel it, is the fourth dimension. Existence is for us existence in time.

Existence in time is movement or extension along the fourth dimension. If we take existence as an extension along the fourth

Figure 9 The Veil vol. 5

Figure 11 dimension, if we think of life as a four-dimensional body, then a three-dimensional body will be its section, its projection, or its limit.”

Further on he says: “[…] We represent the earth to ourselves as three-dimensional.

This three-dimensionality is only imaginary. As a threedimensional body the earth is something quite different for itself from what it is to us. Our view of it is incomplete, we see it as a section of a section of a section of its complete being. […]

In relation to the sun, the earth is no longer a point (taking a

Figure 10

Figure 12 point as a scale reduction of a three-dimensional body), but a line which we trace as the path of the earth around the sun. If we […] visualise the line of the sun’s motion, then the line of the motion of the earth will become a spiral encircling the line of the sun’s motion.”

Again, this would appear similar to the Rod of Asclepius.

Let us see if our hero will make it in Bentov’s universe.

Like the other ‘infinite’ models, Itzhak Bentov’s proposal is reminiscent of the ancient egg symbol in figure 5 and also of the Ouroboros, which shows the big bang and the big crunch as one and the same thing (figure 6). Bentov divides the nucleus into two parts: a white hole which projects outwards, and a black hole which attracts inwards (figure 11)3.

The white hole nucleus of the universe projects out its big bang, creating time and space and matter. This jet, being depicted by him as a straight line of force rather than the equal expansion in all directions seen in the other models, would be the appearance of the Rod. Geometrically, it is the point becoming the line. (Bentov explains that this initial stage is inspired by the behaviour of Quasar Galaxies.)

Now, imagine Adam beginning his journey here. He emerges from the white hole and walks a direct path along

stage one. In stage two, the jet slows down, begins expanding and falling back (rotating) around the nucleus because of gravity. It is at this point that the single line splits into many directions. (Remember that the two-dimensional diagram represents three dimensions.)

The expansion and rotation will ‘encase’ the nucleus. We might say that singularity ceases here and stage two might even be mistaken (by smaller beings like ourselves) for a big bang.

But our concern is: which way does Adam turn?

In order to walk in each direction, he must split, multiply and differentiate. As we have stated above, he is given many diverse descriptions by many different cultures.

Thanks to the minimum ‘key’ features or stigmata we have given him above, we won’t lose track of him in the multiplicity.

As he travels his course across the universe, revolving around the centre, he eventually clashes with himself in stage four. In the heat of this clashing, fusion takes place and he finally becomes one being again – the Rod reappears and directs him back to the black hole centre.

On the other hand, going back to figure 11, we have to admit a slight variation with regards to Bentov’s doughnut model of the universe and our Universal Rod idea. With the point or singularity being at

the centre, the so-called rod becomes flared at both ends like funnels, and thin at the very centre. In other words, it is arguably not so rod-like.

In an attempt to reconcile this, we will take the Earth as an equivalent model again. The Earth rotates on an axis in a way that the north and south poles are not exactly points.

They are rings, because the rotation is not steady; the Earth wobbles. If we imagine the central point within the sphere that remains in its place, we have the equivalent of Bentov’s singularity, at least in terms of shape. From that point to each pole, we then get the same funnel appearance. However, the flares are an optical illusion caused by the motion of the central axis line. Because it twirls off-centre, its ends trace rings. The Rod holds.

A second problem arises in the newer proclamation that the universe is not contracting, and that the universe is instead expanding with increasing velocity so that it shall expand into infinity rather than contract into infinity (singlularity).

The point here, however, is that in the ‘begining’ we have infinity, and in the end we have the same. Expansion and contraction could be thought of as illusory expressions.

The sphere model can be seen completely symbolically. If we take diagram 7 and change the

labels from ‘big bang’ and ‘big crunch’ to ‘infinity’ on both ends; we have then a symbolic diagram of the universe that holds, whether final contraction occurs or not. The central line represents infinity; the circular shape represents leaving and approaching the infinity. Furthermore, because infinity exists at all phases of the universe’s life, and because the entire diagram can be considered as existing eternally (as if it were a still, physical object); the phrases ‘big bang’ and ‘crunch’ lose their relevence.

Perhaps this alludes to the origin of the symbolic Irminsûl pillar which the Saxons gathered around, or the ‘universalis columna, quasi sustinens omnia’. Here too I am reminded of the Central Post in every Voodoo temple.

Our myth, then, is a rodcentric myth. It approaches evolution specifically from the angle of the Rod or Wand as an archetype (see The Veil vol.

4 - A Brief History of The Wand page 14).

V

1. A guise of the Norse god Odin.

2. www.lucistrust.org/it/arcane_school/the_electric_bridge/general_articles/arcane_school_talk_on_the_electric_bridge_london_2008/the_electric_universe 3. The image is from Stalking the Wild Pendulum, but I’ve added the wanderer.

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The Uniting of Subject and Object This is the ‘Preliminary Remarks’ to Book Four, by Aleister Crowley, first published in 1980 by Samuel Weiser, Inc. Copyright is owned by the Ordo Templi Orientis (O.T.O.) International Headquarters, 1997, 2012.

All rights reserved. They’ve kindly given permission for us to print it here.

Crowley

(1875

frequently of of

–

the

subject

controversy, the

most

practitioners

Aleister 1947),

was

well and

one

known writers

of the occult in the world.

Coming first from the Golden Dawn tradition, he went on to found the O.T.O . . and the A. .A. .; both these magical

orders

are

still

around today.

Existence, as we know it, is full of sorrow. To mention only one minor point: every man is a condemned criminal, only he does not know the date of his execution. This is unpleasant for every man. Consequently every man does everything possible to postpone the date, and would sacrifice anything that he has if he could reverse the sentence.

Practically all religions and all philosophies have started thus crudely, by promising their adherents some such reward as immortality.

No religion has failed hitherto by not promising enough; the present breaking up of all religions is due to the fact that people have asked to see the securities. Men have even renounced the important material advantages which a well-organized religion may confer upon a State, rather than acquiesce in fraud or falsehood, or even in any system which, if not proved guilty, is at least unable to demonstrate its innocence.

Being more or less bankrupt, the best thing that we can do is to attack the problem afresh without preconceived ideas.

Let us begin by doubting every statement. Let us find a way of 12

The seal of the A...A...

“There is, however, one form of miracle which certainly happens, the influence of genius. There is no known analogy in Nature. One cannot even think of a “super-dog” transforming the world of dogs, whereas in the history of mankind this happens with regularity and frequency.” subjecting every statement to the test of experiment. Is there any truth at all in the claims of various religions? Let us examine the question.

Our original difficulty will be due to the enormous wealth of our material. To enter into a critical examination of all systems would be an unending task; the cloud of witnesses is too great. Now each religion is equally positive; and each demands faith. This we refuse in the absence of positive proof.

But we may usefully inquire whether there is not any one thing upon which all religions have agreed: for, if so, it seems possible that it may be worthy of really thorough consideration.

It is certainly not to be found in dogma. Even so simple an idea as that of a supreme and eternal being is denied by a third of the human race.

Legends of miracle are perhaps universal, but these, in the

absence of demonstrative proof, are repugnant to common sense.

But what of the origin of religions? How is it that unproved assertion has so frequently compelled the assent of all classes of mankind? Is not this a miracle?

There is, however, one form of miracle which certainly happens, the influence of the genius. There is no known analogy in Nature. One cannot even think of a “super-dog” transforming the world of dogs, whereas in the history of mankind this happens with regularity and frequency. Now here are three “super-men,” all at loggerheads. What is there in common between Christ, Buddha, and Mohammed? Is there any one point upon which all three are in accord?

No point of doctrine, no point of ethics, no theory of a “hereafter” do they share, and yet in the history of their lives

we find one identity amid many diversities.

Buddha was born a Prince, and died a beggar.

Mohammed was born a beggar, and died a Prince.

Christ remained obscure until many years after his death.

Elaborate lives of each have been written by devotees, and there is one thing common to all three -- an omission. We hear nothing of Christ between the ages of twelve and thirty.

Mohammed disappeared into a cave. Buddha left his palace, and went for a long while into the desert.

Each of them, perfectly silent up to the time of the disappearance, came back and immediately began to preach a new law.

This is so curious that it leaves us to inquire whether the histories of other great teachers contradict or confirm.

Moses led a quiet life until

his slaying of the Egyptian.

He then flees into the land of Midian, and we hear nothing of what he did there, yet immediately on his return he turns the whole place upside down. Later on, too, he absents himself on Mount Sinai for a few days, and comes back with the Tables of the Law in his hand.

St. Paul (again), after his adventure on the road to Damascus, goes into the desert of Arabia for many years, and on his return overturns the Roman Empire. Even in the legends of savages we find the same thing universal; somebody who is nobody in particular goes away for a longer or shorter period, and comes back as the “great medicine man”; but nobody ever knows exactly what happened to him.

Making every possible deduction for fable and myth, we get this one coincidence. A nobody goes away, and comes back a somebody. This is not to be explained in any of the ordinary ways.

There is not the smallest ground for the contention that these were from the start exceptional men. Mohammed would hardly have driven a camel until he was thirty-five years old if he had possessed any talent or ambition. St. Paul had much original talent; but he is the least of the five. Nor do they seem to have possessed any of the usual materials of power, such as rank, fortune, or influence.

Moses was rather a big man in Egypt when he left; he came back as a mere stranger.

Christ had not been to China and married the Emperor’s daughter.

Mohammed had not been acquiring wealth and drilling soldiers.

Buddha had not been consolidating any religious organizations.

St. Paul had not been intriguing with an ambitious general.

Each came back poor; each The Veil vol. 5

came back alone.

What was the nature of their power? What happened to them in their absence?

History will not help us to solve the problem, for history is silent.

We have only the accounts given by the men themselves.

It would be very remarkable should we find that these accounts agree.

Of the great teachers we have mentioned Christ is silent; the other four tell us something; some more, some less.

Buddha goes into details too elaborate to enter upon in this place; but the gist of it is that in one way or another he got hold of the secret force of the World and mastered it.

Of St. Paul’s experiences, we have nothing but a casual illusion to his having been “caught up into Heaven, and seen and heard things of which it was not lawful to speak.”

Mohammed speaks crudely of his having been “visited by the Angel Gabriel,” who communicated things from “God.” Moses says that he “beheld God.” Diverse as these statements are at first sight, all agree in announcing an experience of the class which fifty years ago would have been called supernatural, to-day may be called spiritual, and fifty years hence will have a proper name based on an understanding of the phenomenon which occurred.

Theorists have not been at a loss to explain; but they differ.

The Mohammedan insists that God is, and did really send Gabriel with messages for Mohammed: but all others contradict him. And from the nature of the case proof is impossible.

The lack of proof has been so severely felt by Christianity (and in a much less degree

by Islam) that fresh miracles have been manufactured almost daily to support the tottering structure. Modern thought, rejecting these miracles, has adopted theories involving epilepsy and madness. As if organization could spring from disorganization! Even if epilepsy were the cause of these great movements which have caused civilization after civilization to arise from barbarism, it would merely form an argument for cultivating epilepsy.

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Of course great men will never conform with the standards of little men, and he whose mission it is to overturn the world can hardly escape the title of revolutionary. The fads of a period always furnish terms of abuse. The fad of Caiaphas was Judaism, and the Pharisees told him that Christ “blasphemed.” Pilate was a loyal Roman; to him they accused Christ of “sedition.”

When the Pope had all power it was necessary to prove an enemy a “heretic.” Advancing to-day towards a medical oligarchy, we try to prove that our opponents are “insane,” and (in a Puritan country) to attack their “morals.” We should then avoid all rhetoric, and try to investigate with perfect freedom from bias the phenomena which occurred to these great leaders of mankind.

There is no difficulty in our assuming that these men themselves did not understand clearly what happened to them.

The only one who explains his system thoroughly is Buddha, and Buddha is the only one that is not dogmatic. We may also suppose that the others thought it inadvisable to explain too clearly to their followers; St. Paul evidently took this line.

Our best document will therefore be the system of Buddha1; but it is so complex that no immediate summary will serve; and in the case of the others, if we have not the accounts of the Masters, we have those of their immediate followers.

The methods advised by all these people have a startling resemblance to one another.

They recommend “virtue” (of various kinds), solitude, absence of excitement, moderation in diet, and finally a practice which some call prayer and some call meditation. (The former four may turn out on examination to be merely conditions favourable to the last.)

On investigating what is meant by these two things, we find that they are only one.

For what is the state of either prayer or meditation? It is the restraining of the mind to a single act, state, or thought.

If we sit down quietly and investigate the contents of our minds, we shall find that even at the best of times the principal characteristics are wandering and distraction. Any one who

has had anything to do with children and untrained minds generally knows that fixity of attention is never present, even when there is a large amount of intelligence and good will.

If then we, with our welltrained minds, determine to control this wandering thought, we shall find that we are fairly well able to keep the thoughts running in a narrow channel, each thought linked to the last in a perfectly rational manner; but if we attempt to stop this current we shall find that, so far from succeeding, we shall merely bread down the banks of the channel. The mind will overflow, and instead of a chain of thought we shall have a chaos of confused images.

This mental activity is so great, and seems so natural, that it is hard to understand how any one first got the idea that it was a weakness and a nuisance. Perhaps it was because in the more natural practice of “devotion,” people found that their thoughts interfered. In any case calm and self-control are to be preferred to restlessness. Darwin in his study presents a marked contrast with a monkey in a cage.

Generally speaking, the larger and stronger and more highly developed any animal is, the less does it move about, and such movements as it does make are slow and purposeful.

Compare the ceaseless activity of bacteria with the reasoned steadiness of the beaver; and except in the few animal communities which are organized, such as bees, the greatest intelligence is shown by those of solitary habits. This is so true of man that psychologists have been obliged to treat of the mental state of crowds as if it were totally different in quality from any state possible to an individual.

It is by freeing the mind from external influences, whether casual or emotional, that it obtains power to see somewhat of the truth of things. let us, however, continue our practice. Let us determine to be masters of our minds. We shall then soon find what conditions are favourable.

There will be no need to persuade ourselves at great length that all external influences are likely to be unfavourable. New faces, new scenes will disturb us; even the

Aleister Crowley new habits of life which we undertake for this very purpose of controlling the mind will at first tend to upset it. Still, we must give up our habit of eating too much, and follow the natural rule of only eating when we are hungry, listening to the interior voice which tells us that we have had enough.

The same rule applies to sleep. We have determined to control our minds, and so our time for meditation must take precedence of other hours.

We must fix times for practice, and make our feasts movable. In order to test our progress, for we shall find that (as in all physiological matters) meditation cannot be gauged by the feelings, we shall have a note-book and pencil, and we shall also have a watch.

We shall then endeavour to count how often, during the first quarter of an hour, the mind breaks away from the idea upon which it is determined to concentrate. We shall practice

this twice daily; and, as we go, experience will teach us which conditions are favourable and which are not. Before we have been doing this for very long we are almost certain to get impatient, and we shall find that we have to practice many other things in order to assist us in our work. New problems will constantly arise which must be faced, and solved.

For instance, we shall most assuredly find that we fidget. We shall discover that no position is comfortable, though we never noticed it before in all our lives!

This difficulty has been solved by a practice called “Asana,” which will be described later on.

Memories of the events of the day will bother us; we must arrange our day so that it is absolutely uneventful. Our minds will recall to us our hopes and fears, our loves and hates, our ambitions, our envies, and many other emotions. All these Continued on page 14 13

Continued from page 13 must be cut off. We must have absolutely no interest in life but that of quieting our minds.

This is the object of the usual monastic vow of poverty, chastity, and obedience. If you have no property, you have no care, nothing to be anxious about; with chastity no other person to be anxious about, and to distract your attention; while if you are vowed to obedience the question of what you are to do no longer frets: you simply obey.

There are a great many other obstacles which you will discover as you go on, and it is proposed to deal with these in turn. But let us pass by for the moment to the point where you are nearing success.

In your early struggles you may have found it difficult to conquer sleep; and you may have wandered so far from the object of your meditations without noticing it, that the meditation has really been broken; but much later on, when you feel that you are “getting quite good,” you will be shocked to find a complete oblivion of yourself and your surroundings. You will say: “Good heavens! I must have been to sleep!” or else “What on earth was I meditating upon?” or even “What was I doing?”

“Where am I?” “Who am I?” or a mere wordless bewilderment may daze you. This may alarm you, and your alarm will not be lessened when you come to full consciousness, and reflect that you have actually forgotten who you are and what your are doing!

This is only one of many adventures that may come to you; but it is one of the most typical. By this time your hours of meditation will fill most of the day, and you will probably be constantly having presentiments that something is about to happen. You may also be terrified with the idea that your brain may be giving way; but you will have learnt the real symptoms of mental fatigue, and you will be careful to avoid them. They must be very carefully distinguished from idleness!

At certain times you will feel as if there were a contest between the will and the mind; at other times you may feel as if they were in harmony; but there is a third state, to be distinguished from the latter feeling. It is the certain sign of near success, the view-halloo.

This is when the mind runs naturally towards the object chosen, not as if in obedience to the will of the owner of the mind, but as if directed by nothing at all, or by something impersonal; as if it were falling by its own weight, and not being pushed down.

Almost always, the moment that one becomes conscious of this, it stops; and the dreary old struggle between the cowboy will and the buckjumper mind begins again.

Like every other physiological process, consciousness of it implies disorder or disease.

In analysing the nature of this work of controlling the mind, the student will appreciate without trouble the fact that two things are involved -- the person seeing and the thing seen -- the person knowing and the thing known; and he will come to regard this as the necessary condition of all consciousness.

We are too accustomed to assume to be facts things about which we have no real right even to guess. We assume, for example, that the unconscious is the torpid; and yet nothing is more certain than that bodily organs which are functioning well do so in silence. The best sleep is dreamless. Even in the case of games of skill our very best strokes are followed by the thought, “I don’t know how I did it;” and we cannot repeat those strokes at will. The moment we begin to think consciously about a stroke we get “nervous,” and are lost.

In fact, there are three main classes of stroke; the bad stroke, which we associate, and rightly, with wandering attention; the good stroke which we associate, and rightly, with fixed attention; and the perfect stroke, which we do not understand, but which is really caused by the habit

of fixity of attention having become independent of the will, and thus enabled to act freely of its own accord.

This is the same phenomenon referred to above as being a good sign.

Finally something happens whose nature may form the subject of a further discussion later on. For the moment let it suffice to say that this consciousness of the Ego and the non-Ego, the seer and the thing seen, the knower and the thing known, is blotted out.

There is usually an intense light, an intense sound, and a feeling of such overwhelming bliss that the resources of language have been exhausted again and again in the attempt to describe it.

It is an absolute knock-out blow to the mind. It is so vivid and tremendous that those who experience it are in the gravest danger of losing all sense of proportion.

By its light all other events of life are as darkness. Owing to this, people have utterly failed to analyse it or to estimate it.

They are accurate enough in saying that, compared with this, all human life is absolutely dross; but they go further, and go wrong. They argue that “since this is that which transcends the terrestrial, it must be celestial.” One of the tendencies in their minds has been the hope of a heaven such as their parents and teachers have described, or such as they have themselves pictured; and, without the slightest grounds for saying so, they make the assumption “This is That.”

In the Bhagavadgita a vision of this class is naturally attributed to the apparation of Vishnu, who was the local god of the period.

Anna Kingsford, who had dabbled in Hebrew mysticism, and was a feminist, got an almost identical vision; but called the “divine” figure which she saw alternately “Adonai” and “Maria.”

Now this woman, though handicapped by a brain that was a mass of putrid pulp, and a complete lack of social status,

education, and moral character, did more in the religious world than any other person had done for generations. She, and she alone, made Theosophy possible, and without Theosophy the world-wide interest in similar matters would never have been aroused. This interest is to the Law of Thelema what the preaching of John the Baptist was to Christianity.

We are now in a position to say what happened to Mohammed. Somehow or another his phenomenon happened in his mind. More ignorant than Anna Kingsford, though, fortunately, more moral, he connected it with the story of the “Annunciation,” which he had undoubtedly heard in his boyhood, and said “Gabriel appeared to me.” But in spite of his ignorance, his total misconception of the truth, the power of the vision was such that he was enabled to persist through the usual persecution, and founded a religion to which even to-day one man in every eight belongs.

The history of Christianity shows precisely the same remarkable fact. Jesus Christ was brought up on the fables of the “Old Testament,” and so was compelled to ascribe his experiences to “Jehovah,” although his gentle spirit could have had nothing in common with the monster who was always commanding the rape of virgins and the murder of little children, and whose rites were then, and still are, celebrated by human sacrifice2.

Similarly the visions of Joan of Arc were entirely Christian; but she, like all the others we have mentioned, found somewhere the force to do great things. Of course, it may be said that there is a fallacy in the argument; it may be true that all these great people “saw God,” but it does not follow that every one who “sees God” will do great things.

This is true enough. In fact, the majority of people who claim to have “seen God,” and who no doubt did “see God” just as much as those whom we have quoted, did nothing else.

But perhaps their silence is not a sign of their weakness, but of their strength. Perhaps these “great” men are the failures of humanity; perhaps it would be better to say nothing; perhaps only an unbalanced mind would wish to alter anything or believe in the possibility of altering anything; but there are those who think existence even in heaven intolerable so long as there is one single being who does not share that joy. There are some who may wish to travel back from the very threshold of the bridal chamber to assist belated guests.

Such at least was the attitude which Gotama Buddha adopted.

Nor shall he be alone.

Again it may be pointed out that the contemplative life is generally opposed to the active life, and it must require an extremely careful balance to prevent the one absorbing the other.

As it will be seen later, the “vision of God,” or “Union with God,” or “Samadhi,” or whatever we may agree to call it, has many kinds and many degrees, although there is an impassable abyss between the least of them and the greatest of all the phenomena of normal consciousness. “To sum up,” we assert a secret source of energy which explains the phenomenon of Genius3. We do not believe in any supernatural explanations, but insist that this source may be reached by the following out of definite rules, the degree of success depending upon the capacity of the seeker, and not upon the favour of any Divine Being. We assert that the critical phenomenon which determines success is an occurrence in the brain characterized essentially by the uniting of subject and object. We propose to discuss this phenomenon, analyse its nature, determine accurately the physical, mental and moral conditions which are favourable to it, to ascertain its cause, and thus to produce it in ourselves, so that we may adequately study its effects.

V

1. We have the documents of Hinduism, and of two Chinese systems. But Hinduism has no single founder. Lao Tze is one of our best examples of a man who went away and had a mysterious experience; perhaps the best of all examples, as his system is the best of all systems. We have full details of his method of training in the “Kh”ang “K”ang “K”ing, and elsewhere. But it is so little known that we shall omit consideration of it in this popular account.

2. The massacres of Jews in Eastern Europe which surprise the ignorant, are almost invariably excited by the disappearance of “Christian” children, stolen, as the parents suppose, for the purposes of “ritual murder.” [Apparently Crowley recanted this comment later. The Veil.]

3. We have dealt in this preliminary sketch only with examples of religious genius. Other kinds are subject to the same remarks, but the limits of our space forbid discussion of these.

14

The Veil vol. 5

The Sermon On The Mount Taken from The New Testament, King James version. Matthew 5-7:27.

5

And seeing the multitudes, he went up into a mountain: and when he was set, his disciples came unto him: 2 And he opened his

mouth, and taught them, saying, 3 Blessed are the poor in spirit: for theirs is the kingdom of heaven.

4 Blessed are they that mourn: for they shall be comforted.

5 Blessed are the meek: for they shall inherit the earth.

6 Blessed are they which do hunger and thirst after righteousness: for they shall be filled.

7 Blessed are the merciful: for they shall obtain mercy.

8 Blessed are the pure in heart: for they shall see God. 9 Blessed are the peacemakers: for they shall be called the children of God. 10 Blessed are they which are persecuted for righteousness’ sake: for theirs is the kingdom of heaven.

11 Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake.

12 Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you.

13 Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.

14 Ye are the light of the world. A city that is set on an hill cannot be hid.

15 Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth The Veil vol. 5

light unto all that are in the house.

16 Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.

17 Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil.

18 For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.

19 Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.

20 For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.

21 Ye have heard that it was said of them of old time, Thou shalt not kill;

and whosoever shall kill shall be in danger of the judgment: 22 But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire.

23 Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee; 24 Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift.

25 Agree with thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison.

26 Verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing.

27 Ye have heard that it was said by them of old time, Thou shalt not commit adultery: 28 But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart.

29 And if thy right eye offend thee, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.

30 And if thy right hand offend thee, cut it off, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.

31 It hath been said, Whosoever shall put away his wife, let him give her a writing of divorcement: 32 But I say unto you, That whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced committeth adultery.

33 Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths: 34 But I say unto you, Swear not at all; neither by heaven; for it is God’s throne: 35 Nor by the earth; for it is his footstool: neither

by Jerusalem; for it is the city of the great King.

36 Neither shalt thou swear by thy head, because thou canst not make one hair white or black.

37 But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil.

38 Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: 39 But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also.

40 And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also.

41 And whosoever shall compel thee to go a mile, go with him twain.

42 Give to him that asketh thee, and from him that would borrow of thee turn not thou away.

43 Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy.

44 But I say unto you,Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; 45 That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.

46 For if ye love them which love you, what reward have ye? do not Continued on page 16 15

Continued from page 15 even the publicans the same?

47 And if ye salute your brethren only, what do ye more than others? do not even the publicans so?

48 Be ye therefore perfect, even as your Father which is in heaven is perfect.

Take heed that ye do not your alms before men, to be seen of them: otherwise ye have no reward of your Father which is in heaven.

2 Therefore when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men.

Verily I say unto you, They have their reward.

3 But when thou doest alms, let not thy left hand know what thy right hand doeth: 4 That thine alms may be in secret: and thy Father which seeth in secret himself shall reward thee openly.

5 And when thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward.

6 But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly.

7 But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking.

8 Be not ye therefore like unto them: for your Father knoweth what things ye have need of, before ye ask him.

9 After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name.

10 Thy kingdom come, Thy will be done in earth, as

6

16

it is in heaven.

11 Give us this day our daily bread.

12 And forgive us our debts, as we forgive our debtors.

13 And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen.

14 For if ye forgive men their trespasses, your heavenly Father will also forgive you: 15 But if ye forgive not men their trespasses, neither will your Father forgive your trespasses.

16 Moreover when ye fast, be not, as the hypocrites, of a sad countenance: for they disfigure their faces, that they may appear unto men to fast. Verily I say unto you, They have their reward.

17 But thou, when thou fastest, anoint thine head, and wash thy face; 18 That thou appear not unto men to fast, but unto thy Father which is in secret: and thy Father, which seeth in secret, shall reward thee openly.

19 Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: 20 But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal: 21 For where your treasure is, there will your heart be also.

22 The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light.

23 But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness!

24 No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.

25 Therefore I say unto you, Take no thought for

your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment?

26 Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they?

27 Which of you by taking thought can add one cubit unto his stature?

28 And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin: 29 And yet I say unto you, That even Solomon in all his glory was not arrayed like one of these.

30 Wherefore, if God so clothe the grass of the field, which to day is, and to morrow is cast into the oven, shall he not much more clothe you, O ye of little faith?

31 Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed?

32 (For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things.

33 But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.

34 Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof.

Judge not, that ye be not judged.

2 For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again.

3 And why beholdest thou the mote that is in thy brother’s eye, but considerest not the beam that is in thine own eye?

4 Or how wilt thou say to thy brother, Let me pull out the mote out of thine

7

eye; and, behold, a beam is in thine own eye?

5 Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother’s eye.

6 Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you.

7 Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: 8 For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.

9 Or what man is there of you, whom if his son ask bread, will he give him a stone?

10 Or if he ask a fish, will he give him a serpent?

11 If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him?

12 Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets.

13 Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: 14 Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.

15 Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves.

16 Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles?

17 Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit.

18 A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.

19 Every tree that bringeth not forth good fruit is hewn down, and cast into the fire.

20 Wherefore by their fruits ye shall know them.

21 Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.

22 Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works?

23 And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.

24 Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: 25 And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock.

26 And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: 27 And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it.

V

The Veil vol. 5

The Poet Dedicated, with love, to M.Q. Once upon a time, a long time or a short time, a certain old wizard kept a young princess imprisoned in his tower.

When she discovered this, the Queen and mother of the princess sent a great army beyond the thrice nine kingdoms to the thrice tenth land to rescue her daughter.

They arrived with trumpets blazing and banners waving.

Archers, knights, foot soldiers and cavalry all lay siege to the fortress.

The evil wizard, peering over his wall, beheld the hordes and considered his situation.

Raising his hands up, he chanted and summoned a great storm.

The temperature plummeted, black clouds gathered, rain pelted down, and the wind blew violently…

After a time, a long time

or a short time, half the army turned and went home.

But the other half continued pushing forward.

The wizard peered over his wall and considered the situation. Raising his hands up, he chanted and summoned a great drought. The storm dispersed and the sun increased its blaze…

After a time, a long time or a short time, sweating in their armour, heads throbbing, tongues dry as stones, half the army turned and went home.

Half continued, however, to push forward.

Again the wizard peered over his wall and appraised the situation. Again he raised his hands and chanted – this time making the army’s funding vanish. On queue, a messenger came running with a scroll…

“From the Queen,” he said,

after catching his breath and drinking some water. “Dear brave subjects,” he read, “this war is proving too expensive and We shall have to cancel all funding by the end of the month.

But We do, however, still firmly believe in the cause. I urge you all to continue for the glory of the kingdom. This heathen wizard needs to be stopped and my fair daughter brought home.

Whether you succeed or not, your memories shall be honoured now and unto the ages. Your Queen.”

Almost all of the warriors threw their weapons down and went home.

The three or four remaining warriors looked across the empty field at each other in desperation (yet also in solidarity). They swayed and staggered. Each held awkwardly onto his or her weapons, noncommittally. But if they did not press forward,

they did stand their ground.

At this point, the wizard opened the great doors of his fortress and released a battalion of werewolves.

It is in this frozen moment – just before the wolves arrive; when morale is low and funds uncertain; when everyone else has left and you feel alone; when you begin to doubt your resolve and question your original motives – it is in this frozen moment that the true poet resides continually.

As such, it is heartening to know that the wolves never quite arrive, and the funds never quite run out, because that moment endures.

The Princess – the ideal or aspiration. She is female because the artist’s aspiration is subtle, aesthetic and spiritual, rather than worldly.

The Old Wizard – the

fears, psychological demons and doubts that stand in our way. He is himself too old to have any use for the ‘treasure’ he guards, like dragons guarding gold in medieval tales.

The Army – society, its trends and expectations, neighbours and community.

The Queen – The state and laws, and status quo.

The Weapons – The tools of the artist, whether quill, paints or musical instruments, and so forth.

V

The Rules of Magic

By Alice A. Bailey This is taken from A Treatise on Cosmic Fire and A Treatise on White Magic by Alice A. Bailey (first published by Lucis Press, 1934). Lucis Trust, who holds copyright, kindly granted us permission to reproduce the rules here.

For

interpretations

explanation

on

the

and rules,

we recommend getting the book/s: www.lucistrust.org/ en/books/

RULE ONE The Solar Angel collects himself, scatters not his force, but, in meditation deep, communicates with his reflection.

RULE TWO When the shadow hath responded, in meditation deep the work proceedeth. The lower light is thrown upward; the greater light illuminates the three, and the work of the four proceedeth.

RULE THREE The Energy circulates. The The Veil vol. 5

point of light, the product of the labours of the four, waxeth and groweth. The myriads gather round its glowing warmth until its light recedes. Its fire grows dim. Then shall the second sound go forth.

RULE FOUR Sound, light, vibration, and the form blend and merge, and thus the work is one. It proceedeth under the law, and naught can hinder now the work from going forward. The man breathes deeply. He concentrates his forces, and drives the thoughtform from him.

RULE FIVE Three things engage the Solar Angel before the sheath created passes downward; the condition of the waters, the safety of the one who thus creates, and steady contemplation. Thus are the heart, the throat, and eye, allied for triple service.

RULE SIX The devas of the lower four feel the force when the eye opens;

they are driven forth and lose their master.

RULE SEVEN The dual forces of the plane whereon the vital power must be sought are seen; the two paths face the solar Angel; the poles vibrate. A choice confronts the one who meditates.

RULE EIGHT The Agnisuryans respond to the sound. The waters ebb and flow. Let the magician guard himself from drowning at the point where land and water meet. The midway spot, which is neither dry nor wet, must provide the standing place whereon his feet are set. When water, land and air meet, there is the place for magic to be wrought.

RULE NINE Condensation next ensues. The fire and waters meet, the form swells and grows. Let the magician set his form upon the proper path.

RULE TEN As the waters bathe the form created, they are absorbed and used. The form increases in its strength; let the magician thus continue until the work suffices. Let the outer builders cease their labors then, and let the inner workers enter on their cycle.

RULE THIRTEEN The magician must recognize the four; note in his work the shade of violet they evidence, and thus construct the shadow.

When this is so, the shadow clothes itself, and the four become the seven.

RULE FOURTEEN The sound swells out. The RULE ELEVEN hour of danger to the soul Three things the worker with courageous draweth near. The the law must now accomplish. waters have not hurt the white First, ascertain the formula creator and naught could drown which will confine the lives nor drench him. Danger from within the ensphering wall; fire and flame menaces now, and next, pronounce the words dimly yet the rising smoke is which will tell them what to do seen. Let him again, after the and where to carry that which cycle of peace, call on the solar has been made; and finally, utter Angel. forth the mystic phrase which RULE FIFTEEN will save him from their work.

The fires approach the shadow, yet burn it not. The fire sheath RULE TWELVE The web pulsates. It contracts is completed. Let the magician and expands. Let the magician chant the words that blend the seize the midway point and thus fire and water. release those “prisoners of the V planet” whose note is right and justly tuned to that which must be made.

17

Occultism 101

By Levin Diatschenko A

short

and

general

introduction to the numbers

3, 5, & 7,

and their deeper

meanings

in

the

traditions.

The

word occult

comes from a meaning hidden.

occult

Latin root, Occultism is

therefore the study of that which is hidden beneath the surface.

The Trinity.

Kurt Vonnegutt Jr. once said in bewilderment that the Catholic trinity seemed like some complicated equation in algebra.

Tolstoy rebelled against it too in his ‘A Confession,’ saying that although he basically believed in a God, all the extraneous pomp and ceremony of orthodoxy ought to be stripped away. The Quakers did just that. But whilst agreeing that the mainstream church organizations have forgotten the true meanings of their own doctrines, the occult traditions continue to view the trinity or ‘law of threes’ as fundamental to the nature of things. The difference is that they can explain why.

The number three, in the esoteric traditions, has a specific meaning related to perfection or harmony. Pythagoras talked about there being numerals and numerations. Numerals are the digits, the symbols of numbers, and numerations are the ‘souls’ or actual numbers embodied in numerals. So actual numbers were thought to have meanings and effects, not just quantity1.

Usually the number three stands for three interrelated forces: an active or masculine force, a passive or feminine force, and then a reconciling or rhythmic force. Think of percussion: the active sticks, the passive drum, and the music made.

In the physical world we see this trinity as the three major states of matter: solid, liquid and gaseous. The Hindu scriptures speak of the nature of matter as consisting of sattva (natural law), rajas (natural energy), and tamas (matter itself).

In the human personality we have the physical body as the equivalent of solid, the 18

The emotions as liquid, and the mind or intellect as gaseous. Tetragrammaton.

So, liquid is the bridge or intermediate between gas Tetragrammaton literally means and solid. Emotions are the ‘word with four letters’. It equivalent between intellectual specifically refers to the Hebrew and physical reality. On a larger name for God, which we usually scale, these three parts of the pronounce as Yahweh or Jehovah human are grouped together (YHWH). Jewish people, and called the Personality2, and however, as well as ceremonial thought of as ‘solid.’ So we have magicians, pronounce each the personality as solid, the soul letter separately: Yod, Hay, as liquid, and Spirit as Gaseous. Vav, Hay. To the mystic the In mythology and scripture Hebrew language has numerical now and then there are equivalents for each letter, so heroes who have Gods as that the alphabet is a formula or fathers and mortal women list of elements and not just a as mothers: Hercules and communication tool (Arabic and Christ, for example. So, these Sanskrit have their equivalents). heroes represent the bridging The numerations for these or reconciling force. In numbers are taught to be the Freemasonry this is expressed building blocks of the universe.

by King Solomon (spirit), In fact, each letter has an Hiram Abiff (soul), and King equivalent tarot card associated Hiram of Tyre (body), and by with it. When Genesis says, “In the three blue lodges: Entered the beginning was the Word,” Apprentice, Fellow Craft and it refers to YHWH as a living Master Mason. formula or process which shows In religion we have the up in all things throughout the trinity showing up as Father, universe.

Son and Holy Spirit (Catholic The formula works thus: and Orthodox); and Siva, Visnu, The first letter is Yod. This and Brahma3 (Hindu). In the appears like an apostrophe Cabala there are the Three or flame (as in spark of life), Pillars of the Tree of Life: the and is sometimes portrayed as pillar of severity, the pillar of a point. This is the number mercy and the middle pillar or one, the active force or Father, pillar of mildness. The Tree of or first in the trinity. This is Life itself contains numerous the fundamental unit(y) in trinities, or extremes that are the Hebrew language of which resolved in the middle pillar. others are constructed.

In Alice A. Bailey’s writings The second letter is He (see The Light of The Soul) she or Hay, and is the passive, speaks of all phenomenal things receptive or formative principle having three parts: purpose, in the trinity. quality, and form. For example, The third is Vav, and is the a guitar would have as its spirit reconciler or rhythmic aspect. or purpose, music; as its soul or Yod (force) moving through hay quality, its player (or maker); (pattern or direction) produces as its form, the guitar itself. A Vav (creative or intelligent telescope would have the stars activity). as its spirit or purpose; the The fourth letter is the evolving make (and makers/ second repeated, Hay. This users) of telescopic technology represents the manifestation as the quality, and the particular or product of the former three telescope as the form. acting in harmony. For example, Summing up, here are some the three points in the triangle correspondences:— Active Reconciling Passive Father Son Holy Spirit Siva Visnu Brahma3 Spirit (Life) Soul (consciousness) Personality Gasious Liquid Solid Sattva Rajas Tamas Intellect Emotion/desire Brain (physical body) Atma Budhi Manas Purpose Quality Form

joined becomes a fourth thing: the triangle itself. This fourth aspect can then act as the beginning of the process again in a new context; in other words it becomes a Yod. Included are some diagrams (taken from The Quantum Gods by Jeff Love, page 34 - 36) showing various examples of this triple principle in action. For a further example, I quote Love: “A simple example of the Tetragrammaton (three-actingas-one) is an electric circuit. The force (electricity) moves through a pattern (wiring) causing an activity (current flowing) which results in the form (the work done by the whole system, in this case the production of light).”

(See diagram.)

He goes on to explain that the four aspects have their equivalents in the alchemical

elements – fire, water, air, and earth, and their corresponding suits in the tarot and the fixed constellations of astrology.

The Seven Rays.

The trinity shown above makes up the first three rays in the Seven Rays, which is the next basic occult concept4. H. P. Blavatsky first revealed the concept of the Seven Rays to humanity through her tomes Isis Unveiled and The Secret Doctrine, but they are seen throughout scripture and phenomena the world over. In Christianity they come up as ‘the Seven Angels before the throne’. In the Yazisi religion of the Kurds there is a Heptad of seven Holy Beings or Angels who govern the universe in God’s stead (the most

The Veil vol. 5

prominent being Tawuse Melek, the Peacock Angel). There are seven colours in the visible rainbow and notes in the major scale, and days in the week.

And so on.

The seven rays are listed as follows5:– Ray 1. Life, Purpose or Will Ray 2. Wisdom or Love Ray 3. Comprehension or Active Intelligence/Creativity Ray 4. Harmony Through Conflict Ray 5. Science or Concrete Knowledge Ray 6. Devotion or Idealism (and Religion) Ray 7. Ceremonial Magic, Order or Beauty.

Sometimes these are classified under types of profession: 1. Government, 2. Diplomacy or Philanthropy, 3. Philosophy, 4. Art, 5. Science (including social sciences), 6. Religion and 7. Ceremonial Magic (sometimes listed as Architecture).

The first three are considered the major rays, abstract and spiritual. The next four are the minor rays projected into phenomenal experience. For this reason they are sometimes shown as coming forth from the Third Ray (the equivalent of Brahma). But these can be studied from various perspectives, such as in a series of threes again, with the abstract or divine three reflected in the lower three. The fourth ray of Harmony would be the reconciler or bridge between the divine and worldly triangles, which often are at odds (or in conflict) with each other. The Seventh is similar to Malkuth in the Qaballa. It is Ray One completely manifested or reflected in time and space.

Ernest Woods depicts them, in one of his diagrams as the six-pointed star of David: one triangle is the first three, the other is the last three, and in the centre is named the fourth (i.e. the others coming together and harmonising into a star).

One, Three and Five (and Seven) relate to each other closely the way the 1st, 3rd, and 5th note of a major scale makes up a chord in music. Two, Four, and Six have a similar bond.

In the literature of Alice A. Bailey, she teaches that the Seven Rays are keys to psychology. Each body of a person (physical, emotional and mental) would be imbued or influenced by a specific ray more than the others. The Personality itself would have an emphasised ray influence, forming the ‘key note’ of a person’s life. Once entering the path of spiritual development, this ray would give way to the ‘Soul Ray’, which would endure longer since the soul continues to reincarnate through various personalities over lifetimes.

Groups and Nations, in her

teachings, also come under specific Rays. Each would have its major and minor influence.

One of the objectives of selfinquiry and meditation in her Arcane School is to ponder and discover these influences.

The Pentagram.

Another major number in the occult traditions is the number five. Imagine a being who observes the trinity in himself – and the result of the three manifested (fourth element).

This awareness would itself become a fifth element, which introduces the concept of the Pentagram.

Someone once pointed to the logo of a heavy metal band (a pentagram) to me and asked what it specifically means.

The answer in that case was nothing. The band sang about death and evil and so forth, but the logo had only that vague meaning most heavy metal bands give to the pentagram: something rebellious and antiestablishment, perhaps antiChristian. Symbols in occultism are not important; it is what they represent that is – much like the difference between numerals and numerations, or form, quality and purpose.

The quality is the focus over the form. For example, if a Swede witnesses the burning of the Australian flag, he will

feel nothing; but an Australian may get insulted, even furious.

If symbols did not have power the Australian needn’t worry, because there are many other Australian flags in shops and homes and on poles throughout the country. One burnt wouldn’t hurt. But the power

of the symbol is such that it feels like someone’s identity – a part of him or her (pride?) – gets injured when a flag burns.

This is the principle for which symbols work in magic rites.

Eliphas Levi said that the pentagram (or five sided star) represents the microcosm, which is humanity. The human is such a being who becomes aware of the previous fourin-himself. This reflects the basic occult principle that humans are microcosmic reflections of the Cosmos itself, as well as reflections of God inasmuch as we contain the Tetragrammaton. Alice A. Bailey called the pentagram the ‘symbol of Christ’. Christ, as we have seen, represents the reconciling force, often called Love. In the shape of the five-pointed star itself we have four points at polar odds all reconciling or coming into harmony by the topmost fifth point. In this context, the four elements – earth, air, water, and fire – represent the physical, etheric, emotional, and mental planes. Moreover, they are the four ‘lower’ bodies of the human. (The etheric plane is actually physical too, but less dense than the material world we see. It is the vibratory plane where the charkas of Hinduism and the Chi of Chinese medicine exist.) If we conceive of the four elements as the cross with Christ upon it, we now have our fifth element. Christ (consciousness, awareness, the human soul) is subdued by the forms he incarnates into when he comes to Earth. At this stage the pentagram would be depicted as upside down, with the ‘horns’ up. Spirit or consciousness is enslaved. When ‘Christ nature’ is awakened and maintained in a person, he becomes the ‘upright’ pentagram, with the fifth element on top.

The human body is said to appear like a pentagram: the four limbs governed by the head. On the end of each limb we again have five digits. The body itself has five senses.

I should note here that the

problem with the alchemical elements is that they are not consistent throughout occult schools and literature. Some writers designate fire to mind, and air to spirit, and others swap it around, and so forth.

This is another reminder that qualities and meanings are more important than forms. Mix-ups come about through emphasis on form at the expense of the other two. It also should be noted that the alchemists did not use the elements in the way we do today. The four elements are concepts which exist in various contexts, not merely physical materials.

These numerical concepts – 3,5, and 7 – are basic concepts in most forms of occultism and magic theory. Occultism, however, differs from philosophy by having both a theoretical and practical side. Occult schools inevitably have daily disciplines and rituals where the theory is tested, developed, understood, and personalised.

For the readers’ information, here are just a few local contacts for some well-known occult schools: The Arcane School: http://www.lucistrust.org/en/ arcane_school Or write to Lucis Press LTD. Suite 54, 3 Whitehall Court, London, SW1A 2EF. The Theosophical Society (in Australia): 4th Floor, 484 Kent Street, SYDNEY NSW 2000 tshq@austtheos.org.au The Gurdjieff Society of Australia: P.O. Box 338, Waverley NSW 2024 Hermetic Order of The Golden Dawn (in Australia): http://www.horustemple.com/ membership.html

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1.“Unity is the numeration called the monad, and the number one is the body of that numeration. The monad symbolises the one as all, and the numeral symbolises the all as one.

The numerations are the subjective patterns and ideas and the numerals are the shadows of these patterns cast in the physical substances of the world.” (Quoted from ‘Atlantis; An Interpretation’ by Manly P. Hall, attributed to Pythagoras.

2. Especially in Theosophical and related literature (such as Alice A. Bailey).

3. In exoteric Hinduism Brahma the creator, Visnu the maintainer, and Shiva the destroyer make up the trinity. But esoterically, it is reversed: 1.Shiva clears the way for the new creation, Visnu draws up the blueprints, and then Brahma builds or manifests.

4. I have saved the number 5 for the last section of the article. Author 5. These attributions can be found in Alice A. Bailey’s Treatise of The Seven Rays, Blavatsky’s The Secret Doctrine, and Ernest Wood’s The Seven Rays, to name some key books.

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Skeleton Keys of Psychology

Figure 1 In figure 1, we have the first aspect of the trinity1 as the point.

This is Will, or the active state of Purpose (singularity, Life, etc.). Next it projects into a line. It has two dimensions now and signifies the second aspect (Love), relating two points together, or the continuing existence of singularity in time.

Last, it projects as form into a third dimension. It is triple, as a reflection of the larger triplicity.

Psychologically, we now have Spirit, Soul, and Personality or Purpose, quality and form (for example: music as Purpose, musician as Quality, and guitar as Form). The three projections or sections of personality are the mind, the emotions, and the body (brain). In the way technology is an extension of man, so we have the various parts of man as soul extending from Spirit to personality. Yogis call this the Sutratma, or ‘life-thread’. The bodies of personality are the tools of response with which the consciousness can work in these respective planes of existence.

As a hammer is a specification of the Rod, so the mental body (mind) is a ‘horizontal’ growth or specification (mutation) of the soul.

Picture it as an old fashioned

is depicted. This also implies purpose inasmuch as our three bodies are not necessarily true reflections of these higher qualities, and so selfdevelopment is needed.

The metaphor of the key elaborates the concept of possession. The hand that holds the key has ‘access to’ something. For spirit, it is access to the physical plane.

I’ve depicted the keyhole as a skull to indicate the old idea that physical birth is spiritual death. Further, death represents

Figure 3 a barrier of mystery or event horizon.

If the spirit of Higher Self does not hold the key (figure 4.), the key gravitates or ‘falls to’ the control of some other force. In figure 4. we see person

(or group) B gain access to person A. In society this can be done through fear, desire, confusion, and so forth.

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Figure 2 key (figure 2). The Life aspect would be the living hand holding (with intention) the key.

In figure 3. the illustration is expanded, with the function of each body in the personality represented symbolically. The mind illuminates, such as with education; the emotional part is a chalice, desirous at first but later to give and nourish others; the physical body as a hand and tool, an unspecified potentiality in reflection of Will. The length of these parts to the key would depend on how active the person is on each respective plane of being.

In figure 1., the relationship of the lower and higher three

Figure 4

1. See Occultism 101 page 17-18 20

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