The Opening Ritual For Rune Magick


The Opening Ritual For Rune Magick Cover
In important ritual work the vitki may wish to recite an invocatory GALDER into which the hammer rite may be incorporated. Such a GALDR would serve to invoke devine forces or simply act as a general invocation to the runic powers, or both. The knowledgeable vitki will compose his or her own rite and GALDR, for this would be a great deed of runecraft! Note how the hammer rite is interwoven into this example:

1. Standing in the middle of the VE, face north or east, in the STADHA and intone:

Fare now forth
mighty Fimbultyr "The Awesome God"
from heavenly homes all eight
Sleipnir be saddled,
hither swiftly to ride:
Galdrsfadhir, "The Father of Incantation" might to give and gain.
Holy rune-might flow
from the hoves of Hangatyr's, "The God of the Hanged", steed;
in streams of steadfast strength -
through staves of stalwart standing!

2. Go to the northern (or eastern) rim of the VE and with the wand trace the circle in the direction of the sun, from left to right. During this process sing:

The rune-might is drawn
'round the holy-stead,
unwanted wights wend away!

3. When the circle is complete return to the center and facing the original direction, perform the rune-ring portion of the hammer rite.

THE HAMMER RITE

This example is written in a northward orientation, and appropriate changes of course should be made in the order of GALDRAR in rites of an eastward orientation.

a) With the rune wand in the right hand, face the North Star.

b) Beginning with FEHU in the north sign and send the runes of the futhark in a ring around you at the lavel of the solar plexus as far out as the circle on the ground or floor, always "with the sun" in a clockwise direction. The runes should form a complete band ending with OTHALA next to FEHU in the north.

c) Stand in the cross STADHA and visualize an equilateral cross lying horizontally in the plane of the rune ring and your solar plexus, with that point as the center of the cross. The arms of this cross should end at the points where they intersect the rune band. Imagine a surrounding sphere of shimmering blue light with the red rune band as its equator. then visualize the vertical axis coming through your length from the infinite space above and from the infinite space below.

d) Feel and see the force flowing into your centre from all six directions as it builds a sphere of glowing red might. The colour may be altered depending on the ritual intension (see section on colour symbolism).

When this is complete say:

The worrisome wights
now wend their way
eastward toward etin-home;
hallowed be the hall of Hroptatyr, "The God of Hidden Things"
with the help of Hrungnir's slayer! "Thorr"

4. Now perform the rest of the hammer rite.

e) The vitki should touch the hinder part of the wand to the breast at the center of power and thrust it forward, projecting the force from that center to a point on the inside face of the outer sphere. Then the runester should sign the hammer from the mass of magical might. During this process intone:

Hammer in the North hallow and hold this holy-stead!

Then, turning 90 degrees to the right, send and sign another hammer sign vibrating.

Hammer in the East hallow and hold this holy-stead!

In the South:

Hammer in the South hallow and hold this holy-stead!

And in the West:

Hammer in the West hallow and hold this holy-stead!

Returning to the north, direct your attention overhead, there send and sign the HAMARSMARK on the "ceiling" of the sphere, saying:

Hammer over me hallow and hold this holy-stead!

And then project the hammer sign below the "floor" of the sphere (not the ground or room floor) and intone:

Hammer under me hallow and hold this holy-stead!

f) Now, strike the cross STADHA again and sing:

Hammer hallow and hold this holy-stead!

Turning in the center of the VE, repeat this once for each of the other four directions and once for the vertical axis. The visual effect should be one of axes connecting all six shinning red hammers to your personal center, all engulfed by a field of sparkling deep blue light and surrounded by a band of bright red runes.

g) Finnally, center all the forces of the VE by folding your arms from the cross STADHA in toward your center, with your fingertips touching at the solar plexus, and saying:

Around me and in me Asgardhr and Midhgardhr!

5. After which, if the ritual calls for a brazier, the fire should be enkindled. If the vitki knows it, and the ritual needs it, this fire may be enkindled by the need-fire friction method; but normally, the runester will light the fire-pot with a previously prepared flame. Also necessary at this juncture are containers of salt and brewer's yeast; a pinch of each should be added to the flame at the point indicated in the GALDR. Lighting the brazier, sing:

Endless light of life
give thy living gift
fill the night of need;
to the hearth of this hall
bring thy boon so bright
to quicken this salt (add salt)
and yeast (add yeast) all so cold
together live long and well
in the hearts of Har's, "The High One's", sib.

6. Once the fire-pot is enkindled, the vitki also may add leaves, thin strips of wood from trees, or herbs that correspond to the intention of the rite to be preformed. The body of the magical ritual may now begin in a "loaded" atmosphere.

Also try this free pdf e-books:

Anonymous - The Supreme Banishing Ritual Of The Pentagram
Eliphas Levi - The Ritual Of Transcendental Magic

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Magick 05 Chakras And Meditation


Magick 05 Chakras And Meditation Cover
According to East Indian philosophy, man possesses seven major *chakras* or psychic centers on his body. Each of these forms a bridge, link, or energy transformer; changing pure (higher) energy into various forms, and connecting the four bodies (i.e. spiritual, mental, astral, and physical) together. The chakras are located along the nadies (a network of psychic nerves or channels) and follow the autonomic nervous system along the spinal cord. Chakras correlate with major acupuncture points along the 'governing vessel meridian' (acupuncture term). The seven major chakras are connected together by three major nadies which are parallel and near each other. The middle nadi is called *sushumna* and it has neutral characteristics. The nadi on the left (i.e. nearest your left hand) is the *ida* nadi which has yin characteristics. On the other side of sushumna (nearest your right hand) is the *pingala* nadi, having yang qualities.

Chakras are visible to clairvoyant sight as variously colored rotating circles or funnels. In the East they are described as petaled flowers or lotuses. Sources disagree on the colors.

The first chakra, located at the base of the spine at the perineum is the *root chakra*, muladhara. It primarily relates to the element of earth and to psychic smell.

The second chakra, known as the *sacral center*, svadhisthana, is located above and behind the genitals. Its dominant element is water, and it is related to psychic taste.

Third of the chakras is the *solar plexus*, manipura, located at the navel and correspond-ing with the emotions and with the element of fire; also with psychic sight (clairvoyance).

The *heart chakra*, anahata, is the fourth chakra, located over the heart and correspond-ing with the element of air, and also with psychic touch.

The fifth chakra is the *throat chakra*, vishuddha, located at the base of the throat (thyroid) and corresponding with psychic hearing (clairaudience).

The remaining two chakras are very important. They relate mostly to elevated states of consciousness. The *frontal chakra*, (or 'third eye') ajna, the sixth chakra, is located between, and slightly above, the eyebrows. Ajna is the center of psychic powers and can produce many psychic effects. Meditation on ajna is said to cure nervousness.

Finally, the *crown chakra*, sahasrara, located atop the head, (pineal gland) is the seventh chakra. It is referred to as the thousand-petaled lotus and corresponds with astral projection and enlightenment.

There are also many minor chakras throughout the body. Each chakra has a sound (letter) and a pitch which is sometimes used to invoke it.

The Tattvas

Some occultists prefer to describe the magical elements as tattvas according to the Eastern system. Notice that these symbols and colors are generally different than the western symbols and colors for the elements.

element: earth
tattva: prithivi
tattvic symbol: yellow square

element: water
tattva: apas
tattvic symbol: silver crescent

element: fire
tattva: tejas
tattvic symbol: red triangle

element: air
tattva: vayu
tattvic symbol: blue circle

element: (spirit)
tattva: akasa
tattvic symbol: black oval

Yoga

Yoga originated in India. It is a physical or mental discipline designed to condition and invigorate the mind and body. There are many kinds of yoga, but they may be generally divided into three main types...

Hathayoga--affect the mind through the body using physical exercises; improve physical health and endurance.

Rajayoga-affect the mind through mental training; Improve concentration.

Mantrayoga --affect the mind through chanting and affirmation; achieve relaxation.

Meditation

This is a much touted area of the occult. There are many meditation techniques, and many claims made for the benefits of meditation. Basically, meditation has two functions -- relaxation, and perhaps, improved concentration. There are two main types...

1) concentration meditation (focusing),
2) insight meditation (mindfulness).

Most kinds of meditation are the concentrative type. One simply focuses his attention upon a single physical object (such as a candle flame); upon a sensation (such as that felt while walking or breathing); upon an emotion (such as reverence or love); upon a mantra spoken aloud or even silently; or upon a visualization (as in chakra meditation, (see below)...Concentration meditation is, simply put, a form of self-hypnosis.

A mantra (or mantrum) is one or more words or syllables which are repeated -- often chanted -- aloud...A simple yet powerful mantra is to vibrate the mystical word 'OM'. This mantra has long been associated in India with the godhead/unity. Use it to aid in tuning into universal vibrations which promote feelings of harmony, peace, and well-being. Use it before magick ritual to 'get into the mood' and afterward to 'dismiss the forces'. You vibrate a mantra by saying it slowly aloud in a lower--pitched voice than your normal speech, and a more or less constant pitch as well. Let the sound fade at the end of the mantra. A powerful one such as 'OM' will seem to vibrate the air around you. It should be vocalized for 5-10 seconds and repeated a number of times with a few seconds rest between each vocalization. Chanting of mantras may cause slight dizziness from hyperventilation.

The other main type of meditation-insight meditation-is the analysis of thoughts and feelings in such a way as to cause realization of the subjectivity and illusion of experience. This is done in an effort to attain transcendental awareness. Such statements as, 'This body is not me', fall under this category. Buddhist meditations are usually of this type.

Chakra Meditation

There is a special type of concentrative meditation which we will call 'Chakra meditation'. This is basically Kundalini yoga -- the practice of causing psychic energy (kundalini) to flow up sushumna, energizing the various chakras along the way. The practice, consider-ed dangerous by some, will produce definite physiological sensations and psychological effects if continued long enough. It should not be attempted by epileptics or persons with an unstable mental or physical condition, or with heart disease. Certain drugs and medic-ations, such as those used to treat epilepsy may retard progress. Although the technique is very simple, it may eventually produce powerful results. Results may at first appear hours after the practice during sleep. As each chakra is energized by
this practice, it is said to add occult powers (sidhis), until at last the crown chakra is reached, and with it, full enlightenment is attained. Sometimes kundalini awakens all by itself.

To practice this chakra meditation, you simply concentrate on the chakras, beginning with the root chakra, and moving progressively up, as you visualize psychic energy from the root chakra traveling up shushumna and vivifying each higher chakra. As we mentioned the chakras have certain properties associated with them, so that this type of visualization may 'raise consciousness', promote astral projection, and other things -- once you have reached ajna and eventually the crown chakra. You might typically meditate in this fashion for 15 minutes to a half-hour a day. It might help to practice some hatha yoga or other physical exercise in an effort to make the spinal cord 'more flexible'. Diet may also affect the process. The technique is also similar to the Tibetan 'Tummo' meditation. The rise of kundalini is sometimes experienced as a 'vibration' or buzzing, as light, or as heat.

Health And Diet

Certainly the way you treat your physical body will affect your mind. In magick you want an alert mind. Therefore, your body must be as healthy as you can keep it. Take care of your body. Exercise regularly. Eat a good diet (with vitamin supplements), and do not consume anything which will have a negative effect upon the mind. Drugs, smoking, and alcohol should be restricted, or eliminated. (The mind can create any condition which a drug can create.) A good rule here is moderation in what and how much you consume. (Most of this stuff is pretty obvious isn't it.) You may also want to cut down on sugar and processed foods. Many occultists advise dietary changes, especially the non-eating of meat. We cannot deny the physical, psychological, and spiritual effect which all foods have. This effect may be described as the 'heaviness' factor of foods. Various foods are so ranked in the chart, lighter to heavier...

1. lettuce and other greens.
2. fruits and most vegetables.
3. wheat, rice, and other grains.
4. nuts, beans, and other legumes.
5. cheese, dairy products, including eggs.
6. fish, seafood.
7. chicken, poultry.
8. beef, pork, other red meats.

Note that meats, especially red meats are the 'heaviest' foods. Generally, foods which are harder to digest, or which are higher in protein are 'heavier' than those which are not. Animal products are heavier than plants. Foods high in carbohydrate (candy, bread, starch) are heavy. However, the 'heaviness' of foods is not directly related to the amount of calories.

What this means is that for various reasons, the heaviness of food in your diet will affect your magical experiences. You may be able to increase your psychic receptivity ('energy level') by eating lighter foods, or by eating less. Conversely, emphasizing heavy foods in your diet, or eating larger helpings, may help to 'bring you down to earth' should you 'rent the veil' too much. These are generalizations, of course, and it may take a number of days of dietary change before you notice much effect. I do not advocate radical dietary changes, excessive fasting, or malnutrition. Your good health is far more important in magick than any temporary effect you get from prolonged starvation. A change in diet will sometimes only produce a temporary effect, until the physical body adapts to the change. Healthy natural foods and lifestyle make it easier for us to be healthy, but ultimately, good health is a mental quality (attitude).

The Four-Fold Breath

With physical exercise too, moderation is advised. (You should be cautious, or not attempt it if you have a respiratory or heart condition. Check with your physician if in doubt, and don't overdo.) One of the most useful physical exercises is pranayama, or controlled breathing (actually a type of hatha yoga exercise). For this and any other calisthenics or hatha yoga which you might choose to do a 'kitchen timer' is suggested (many of these aren't accurate for under three minutes, but are helpful for longer periods).

The main purpose of pranayama is to relax the body and mind. There are many kinds of pranayama, but a simple one called the 'four-fold breath' will suffice. This consists of four short quick inhalations, then four short quick exhalations; then repeat, continuing until the allotted time is used up. It will take about 1-1/2 seconds for the four inhalations, and about 1-1/2 seconds for the four exhalations; or about 3 seconds for the complete in-out cycle ('rep' for repetition). There should be no strain of any kind during your pranayama. You will probably notice a slight dizziness, particularly at first, since the effect of pranayama is to hyperventilate. Try sitting back in a chair with your eyes closed when you do your prana- yama. Begin a minute a day for the first week and gradually increase up to about five minutes a day. If you do the pranayama before your magical activity, it will help you to get 'into the mood'. It is also an excellent aid to relaxation and tension release. Pranayama should not be done during heavy air pollution. Other exercises you might consider are hatha yoga, calisthenics, walking or jogging.

REVIEW QUESTIONS

1) What is a chakra? List them.
2) Name the three major nadies. Which nadi is hot?
3) What is pranayama?

by Phil Hansford, 4/88

Recommended reading (pdf e-books):

Aleister Crowley - Magick In Theory And Practice
Aleister Crowley - Book 4 Part I Meditation
Marcus Cordey - Magical Theory And Tradition

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Maiden Quarter Calls


Maiden Quarter Calls Cover
East - Air - Mind

We honor and invite you to join us here tonight!
Fresh, young breeze, Maiden's breath,
brighten our ideas with creativity and intuition.
Blessed Be!

South - Fire - Energy

We honor and invite you to join us here tonight!
Brilliant, youthful Maiden's boundless strength,
blaze bright within us.
Blessed Be!

West - Water - Emotion

We honor and invite you to join us here tonight!
Pure spring of our feelings, flow and ebb through us
with our own Maiden's truth and innocence.
Blessed Be!

North - Earth - Body

We honor and invite you to join us here tonight!
Healthy Maiden's beauty and awesome force,
ground us to you with strong roots.
Blessed Be!

Center - Spirit - Change

We honor and invite you to join us here tonight!
Sweet Maiden's spirit, transform us always
into our best and deepest selves.
Blessed Be!

Recommended reading (pdf e-books):

Aleister Crowley - Alice An Adultery
Howard Phillips Lovecraft - In The Walls Of Eryx
Howard Phillips Lovecraft - The Rats In The Walls

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Review Of Persuasions Of The Witch Craft Ritual Magick In Contemporary England


Review Of Persuasions Of The Witch Craft Ritual Magick In Contemporary England Cover
Reviewed by Robert E. McGrath

This book is an ethnography of a sub-culture of contemporary England -- magicians. Following the traditional anthropological method of participant observation, the author joined several groups practicing "real" ritual magic in England in the 1980s. The observations collected over some fourteen months led to a doctoral dissertation for the Department of Social Anthropology at the University of Cambridge, and to this book. The result is a thoughtful, questioning, skeptical, and unusually well-informed examination of one contemporary group of believers in the "irrational".

The main theme is "Why do people find magic persuasive?" (p. 8) Luhrmann does not "believe" in magic, and argues that most of the magicians studied did not "believe" in magic at first. But through time the magicians became convinced of the effectiveness and validity of magic. This is all the more remarkable because:

Magicians are ordinary, well-educated, usually middle-class people. They are not psychotically deluded, and they are not driven to practise by socioeconomic desperation. By some process, when they get involved with magic -- whatever the reasons that sparked their
interest -- they learn to find it eminently sensible. (p. 7)

What are these ordinary folks doing, and how did they come to believe in it?

The magical beliefs in question are themselves difficult to rationally define. The groups studied can be characterized as following various flavors of "neo-paganism" or "witchcraft". The common thread among the disparate individuals and groups is the actual
practice and belief in ritual magic. For this reason, Luhrmann refers to them collectively as "magicians" (specifically not meaning "conjurers" like James Randi and Uri Geller).

The magicians practice a wide variety of rituals using an extremely eclectic set of ideas and symbols. However, all share the core concepts: that mind affects matter, and that in special circumstances, like ritual, the trained imagination can alter the physical world. (p. 7) Besides ritual, the magicians also share a core technology: meditation, training in visualization, the development and skilled manipulation of complex symbol systems. Magicians also seem to share similar experiences with and feelings toward the practice of ritual magic.

One of Luhrmann's important findings is the actual effectiveness of the magical technology. As part of the investigation, the author studied the correspondence courses and participated in other forms of training commonly given to recruits for these groups. Luhrmann
describes the exercises in meditation, guided visualization, "path working" (a structured exercise in visualization, often done in groups), training in various occult symbologies and in how to "perceive" relations between symbols and between events and symbols.

Through the use of the magician-s training practices the author was not only able to learn a lot of jargon and theory, but was actually able to experience some very real psychological effects. Luhrmann describes experiencing some rather unusual subjective states, such as very real visual hallucinations. The author also developed a facility in vivid, controlled visual imagery, for seeing "connections" between events, and an increase in highly symbol laden dreams. These kinds of subjective experiences are widely reported and are often considered mystical or spiritual experiences by the person. Naturally, when these subjective experiences occur, magicians tend to take them as evidence of the "reality" and power of magic. It is interesting to read, though, of the deliberate use of these apparently effective techniques for increasing the frequency and intensity of such experiences.

A second key finding is that, for these magicians, belief follows action rather than producing action. Magicians begin to study and participate in magic for many reasons, usually not because they believe it "works". As they become more involved, they begin to develop facility with the jargon and symbol sets, and the practice becomes important to them. Eventually, many become convinced that magic is "real" and "really works". Luhrmann calls this "interpretive drift," and relates it to the process by which people become a specialist in any field:

Modern magicians are interesting because they are a flamboyant example of a very common process: that when people get involved in an activity they develop ways of interpreting which make that activity meaningful even though it may seem foolish to the uninvolved. (p. 7)

It is, Luhrmann says, "what happens as an undergraduate turns into a lawyer." (p. 7)

The reasons for this shift to belief are not clear. The experience of one or more unusual, subjective, "mystical," events can be very convincing. The practice of ritual magic may also have some very real therapeutic or psychological value to some participants. And one should not forget the sheer fascination of manipulating complex symbol systems, and the feeling of control which that may give. That, after all, is one of the fun things about becoming a scientist! For whatever reasons, as the practice of ritual becomes important to the magician, the "belief" grows.

When questioned by a skeptical outsider, the convinced magician may deploy many arguments in defense of the belief. In the section entitled "Justifying to the sceptics", Luhrmann describes these arguments:

There seem to be four primary rationalizations of magical claims themselves, four different ways of intellectualizing the idea that rituals produce results. I call these approaches realist, two worlds, relativist, and metaphorical. The realist position says
that the magician-s claims are of the same status as those of Tscience-; the two worlds position says that they are true, but cannot be evaluated by rational means; the relativist position says that it is impossible even to ask questions about their Tobjective-
status; and the metaphorical position asserts that the claims themselves are objectively false but valid as myth. (pp. 283-284)

These arguments are probably familiar to readers of Skeptical Inquirer, but Luhrmann's careful dissection of them might be useful reading for skeptics.

An important point to note, however, is that these arguments are more in the nature of rationalizations than real reasons for the activity. Luhrmann says that, although magicians practice magic for many and varied reasons, they believe in magic because they practice it. This idea is put in perspective in a scholarly discussion of the nature of belief, commitment, and irrationality. Some of the argument here is probably accessible only to a professional social theorist, which I am not.

Besides the admittedly academic content, this book contains a wealth of detail about contemporary magical practice in England. Among other information, Luhrmann gives the reader descriptions of rituals and their "meaning", a "Who's who" of magicians in the London area, a description of some aspects of the social organization of magicians and a bibliography of "what witches read". Most importantly, I think, this book provides a shining example of rational inquiry: a well-informed, skeptical, and yet gently sympathetic examination of a very human behavior. Despite the unrelenting critical evaluation, you will not find a harsh word about the magicians in this entire book.

Skeptics might note the reality and power of the technology used by magicians. There appear to be real and powerful psychological forces at play that are little understood and little studied. If, as Luhrmann suggests, the frequency and intensity of these interesting (and compelling) subjective experiences can be increased by training, this claim deserves serious psychological investigation.

If Luhrmann is correct in the description of "interpretive drift", and that belief follows practice, then it is clear that rational argument is not likely to sway the believer in this type of irrationality. If the real rationale for magical practice is the practice itself, no amount of argument, no demolition of the rationalizations offered will change the practitioner's personal commitment to magic. This, perhaps, explains some of the frustration a skeptic may feel when attempting to debunk some kinds of deeply held, but not clearly justified, beliefs.

If, indeed, belief follows practice there is a lesson for teachers of scientific and critical thinking: get people to do it, and to enjoy doing it, and they will come to value and believe in it. Watching science on television or reading about it in a magazine will never convince as well as actually doing science and having fun doing it. Critical thinking cannot be a spectator sport, everyone has to play it themselves. Make skepticism fun and cool, and it will flourish.

Also try this free pdf e-books:

John Ferguson - Bibliographical Notes On The Witchcraft Literature Of Scotland
Douglas Ezzy - Practising The Witchs Craft Real Magic Under A Southern Sky

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Old Magick Exorcism


Old Magick Exorcism Cover
Power of wind have I over thee.
Power of wrath have I over thee.
Power of fire have I over thee.
Power of thunder have I over thee.
Power of lightning have I over thee.
Power of storm have I over thee.
Power of moon have I over thee.
Power of sun have I over thee.
Power of stars have I over thee.
Power of the heaven's and the worlds have I over thee.

(lift sword over head with both hands and chop down.)

Eson! Eson! Emaris!

by Garner, Alan; "The Moon of Gomrath"; Ballantine


Recommended reading (pdf e-books):

Benjamin Rowe - Enochian Magick Reference
Malcolm Mcgrath - Practical Magickal Evocation

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Religion Belief Snow Lion Turquoise Mane Commentry


Religion Belief Snow Lion Turquoise Mane Commentry Image
"Everything is in the state of primordal Buddhahood;

recognition of that is spiritual awakening.

The six senses left in their natural state


compose the outlook of the natural Great Perfection.

Enjoying everything, simply

leave it as it is

and rest your weary mind."

(Longchenpa)

The Snow Lion's Turquoise Mane - Wisdom Tales from Tibet


by Surya Das

:: MysticSaint Commentry

In Buddhist tradition it is said that everything is in the state of primordal Buddhahood. Now what is Buddhahood. Buddha means enlightened one, awakened one.

What enlightens?

Only truth enlighten us, awaken us.

When one is touched and consumed by truth, then one can be considered enlightened, because truth is light that has the power to enlighten.

Now read in Quran God affirms that He created everything (heaven and earth) with (haqq) truth. (The Quran, 16:03)

God has created everything there is with perfection. (The Quran, 67:03)

As Buddha said, "When you realize how perfect everything is you will tilt your head back and laugh at the sky."

This pefectness in the creation, the fact that the essence of truth can be found in everything in the creation is what is meant by the saying that "Everything is in the state of primordal Buddhahood".

Now lets look at the the six senses:


Ayatana is the Buddhist Sanskrit term for the Six Sense Organs (Gates) and their corresponding sense objects. There are thus twelve Ayatanas in total.

- Eye and its visible object


- Ear and sound

- Nose and odor


- Tongue and taste

- Body and touch


- Mind and thought

Buddhism lists six senses as opposed to the Western listing of only five. In Buddhism, the mind is considered an organ of perception and the objects that the mind perceives are thought objects.

And what is 'the natural state of the six senses'?

It is non-participating in anything that is not of Divine Command, the non-doing of any evil.

God says, when my servants follow My Divine Command and abide in My Divine Will by annihilating their own will, it is by their eye that I, God sees, by their tongue that I, God speaks and by their mind that I, God thinks (from the saying of Prophet Muhammad). That is the "compose of the outlook of the Great Perfection". Indeed only God is the Great Perfect One (Subhanallah) and His attributes are natural Great Perfection.

Enjoying everything means being grateful to everything. Alhamdulillah, hence Praise be to God is the utterence. Whatever befalls man, whatever encounters man, be it pleasant or unpleasant, be it seemingly good or seemingly bad; an attitude of surrender is what enables one to 'simply leave it as it is'. This leaving is not the passive way, but it is the active way of cultivating the mental state of surrender to Divine Will.

And when one is successful in cultivating and attaining this attitude of surrender to the Divine, which is the natural state for all creation. From the very tiny atom to the great trees of amazon, the huge galaxies light years away - all are in a state of constant surrender to the Divine Will. Only man in the creation has been given the ability to surrender consciously, is given the choice.

And since this is the natural state for the creation to submit to the Divine Will, only that attitude of soul brings the rest to the mind ">"O thou soul, in (complete) rest and peace! Come back thou to thy Lord,- well pleased (thyself), and well-pleasing unto Him! Enter thou among My devotees! Yea, enter thou My State of Bliss!" (The Quran 89:27-30)

My gratefulness to Beloved Shelby for sending this beautiful book to my way. May you be in that beautiful state of bliss, as promised by God in Quran. Amen!

[+] Please visit MysticSaint.Info For full multimedia experience and enjoy special music.

Blessings,
Sadiq



Recommended books (downloadable pdfs):

John Arnott Macculloch - The Religion Of The Ancient Celts
Aleister Crowley - Liber 016 Turris Vel Domus Dei With Commentary


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Rituals And Spell Objectives Blue Magic


Rituals And Spell Objectives Blue Magic Cover
Wealth is not to be measured in terms of assets, but rather in terms of how much contr-ol over people and material, and thus ultimately one's own experiences, one achieves by economic activities. Money is an abstract concept used to quantify economic activity, thus wealth is a measure of how well you control your experiences with money. Assuming that varied, exciting, unusual and stimulating experiences are preferable to dull ones, and that they tend to be expensive for this reason, then the main problem for most people is to find a highly efficient form of money input which has the above agreeable qualities. The aim of wealth magic is to establish a large turnover of money which allows agreeable experiences at both the input and output stages. This demands what is called Money Consciousness.

Money has acquired all the characteristics of a "spiritual" being. It is invisible and intangible, coinage, notes and electronic numbers are not money. They are merely representations or talismans of something which economists cannot coherently define. Yet although it is itself intangible and invisible it can create powerful effects on reality. Money has its own personality and idiosyncratic tastes, it avoids those who blaspheme it, and flows towards those who treat it in the way it likes. In a suitable environment it will even
reproduce itself. The nature of the money spirit is movement, money likes to move. If it is hoarded and not used, it slowly dies. Money thus prefers to manifest as turnover rather than as unexploited assets. Monies surplus to immediate pleasure should be re-invested as a further evocation, but the truly money conscious find that even their pleasures make money for them. Money consciousness gets paid to enjoy itself. Those in money consciousness are by nature generous. Offer them an interesting investment and they will offer you a
fortune. Just don't ask for small cash handouts.

The attainment of money consciousness and the invocation of the Wealth-self consists of the acquisition of a thorough knowledge of the predilections of the spirit of money and a thorough exploration of personal desires. When both of these have been understood, real wealth manifests effortlessly. Such invocations must be handled with care. The blue gnosis of wealth and desire creates demons as easily as gods. Many contemporary success and sales seminars concentrate on creating an hysterical desire for money coupled with an equally hyper-trophied desire for the mere symbols of wealth rather than the experiences the punters actually want. To work like a possessed maniac all day for the questionable pleasure of drinking oneself into near oblivion on vintage champagne every
night, is to have missed the point entirely and to have a entered a condition of anti-wealth. However, the majority of those who are poor in relatively free societies where others are rich, owe their poverty either to a lack of understanding of how money behaves, or to negative feelings which tend to repel it. Neither intelligence nor investment capital are required in any great degree to become wealthy. The popularity of tales about the misery and misfortunes of the rich is testimony to the ridiculous myth prevalent amongst the poor, that the rich are unhappy. Before beginning works of blue magic it is essential to seriously examine all negative thoughts and feelings about money and to exorcise them. Most of the poor people who win in lotteries, and only the poor regularly enter them, manage to have nothing to show for it a couple years later. It is as if some subconscious force somehow got rid of something they felt they did not really deserve or want. People tend to have the degree of wealth that they deeply believe they should have. Blue magic is the modification of that belief through ritual enactment of alternative beliefs.

Blue magic rituals may thus involve exorcisms of negative attitudes to wealth, divinatory explorations of one's deepest desires, and invocations of the Wealth-self and the spirit of money during which the subconscious wealth level is adjusted by ritual expression of a new value, and affirmations of new projects for the investment of resources and effort are made. Hymns and incantations to money can be delivered. Cheques for startling sums can be written to oneself and desires can be proclaimed and visualized. Various traditional god forms with a prosperity aspect can be used to express the Wealth-self such as Jupiter, Zeus and the mythical Midas and Croesus.

Simple money spells are rarely used in modern blue magic. The tendency nowadays is to cast spells designed to enhance schemes designed to make money. If one fails to provide a mechanism through which money can manifest then either nothing will happen or the spell will flesh by strange means, such as a legacy from the untimely death of a much beloved relative for example. Serious blue magic is never attempted by conventional forms of gambling. Conventional gambling is an expensive way of buying experiences which have nothing to do with increasing one's wealth. Blue magic is a matter of carefully calculated investment. Anyone but a fool should be able to devise an investment that offers better odds than conventional forms of gambling.

Recommended reading (pdf e-books):

Eliphas Levi - The Ritual Of Transcendental Magic
Edred Thorsson - Futhark A Handbooks Of Rune Magic

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