Showing posts with label Osiris. Show all posts
Showing posts with label Osiris. Show all posts

Wednesday, 25 April 2018

Dark Masculinity


 I am Passion, The Libido. 

I am The Anarchy of Lust, 
The Romantic and The Lover. 

I am also The Warrior, 
The Perfect Line which never wavers. 

Dialog with my Shadow

Dark Man of my soul,

It is you I honor, you from whom all the energy of manhood originates and resides. 

I value the honesty of your feelings, rooted in the earth and in battle and in the hunt. 

Your anger is profound. 

Your need for action true. 

I applaud your sense of outrage and need for justice. 

Without them, where would we be? 

The dragons of our existence thrive without you to combat them. 

You embolden me to walk free, and live by my own code. 

You are my father and brother and truest friend.

This sword symbolizes who you are—what you mean to me and to the world. 

Strength. Action. Defense. 

The ability to cut away illusion. 

It represents the history of Men, blood spilt on the battlefield, which connects us all together.


Stay with me. 

Take your honored place in my soul and in my life.
Strengthen me with your power, and guide me with your earthy wisdom.


HERE IS A LIST OF THE TOP 25 ATTRIBUTES OF THE SHADOW MASCULINE:


Fear of surrendering to the feminine
Rigidity
Controlling tendencies
Hatred (of self, other, an organization, of God/dess)
Entitlement issues (especially when insecurities arise)
Narcissism
Anger
Jealousy
Insecurity
Competition (coming from separation)
Greed
Taking what he wants without consent
Not listening to the feminine
Judgment
Harshness–in language, touch, energy, etc
Mistrust and abuse of the feminine
Suppressing emotions/not expressing vulnerability
Neglecting the inner child/children
Underlying codependence issues with women
Denying the value of the feminine while taking advantage of her
Suppressed sexuality and sensuality/sexual shame
Inability to receive pleasure or abundance
Fear of abandonment, but not willing to admit it (even to self)
Tantrums/outbursts of rage
Acting out from the inner child while doing everything he can to look like a powerful leader


The Shadow-side of Male Virtue

Knightly confrontation.



There is a wild side to man's nature. Unpredictable. Savage. Easily frustrated and angered. We are taught from an early age to repress this part of us as something uncivilized and undesirable. Those of us who respect the law discipline ourselves to reject it. We go on with life ignoring what tendencies remain, channeling the overflow of aggression into "appropriate" conduits, such as ruthless competition in sports or business. 

     But in truth, the dark side of masculinity is never really gone or completely subdued. It follows us like a "shadow" (which C.G. Jung labeled it), dark and indescribable. Like a real shadow, it projects and distorts who we are.

     This is our personal darkness, filled with savagery we try not to recognize.

     It haunts us when we least suspect it—an angry phantom from our primitive core, maligned by moral propaganda, marginalized by repression.

     This frustrated shadow can subvert our best intentions—not because it is evil, but because we continually thwart its existence. 
We deny its proper role in our lives, and view it as uncivilized, something "bad." In effect, we provoke its rebellious discontent by shaping it into a monster when it might have been shaped into something different.

     This shadow is part of who we are as men. Without it, the chivalry we embrace becomes salt that has lost its flavor, an empty shell of moral dictates devoid of essence.

     Our shadow provides male virtue with the tension of having one foot in heaven and the other not in hell but here on earth. Its wildness defines our core. Without it, our personal self-discipline is meaningless, our strength inauthentic, our connection to the earth, which is our Mother, broken. We become the disappointment of heaven's grand design, severed from our roots, sapped of our virility.

     The shadow is an essential element to our every thought and deed as men. As such, it either substantiates or perverts our best intentions, depending on how we relate to it. It is that unrefined edge that distinguishes us from women, no matter how refined we shape ourselves. It connects us to nature. Without it, we are limpid, emasculated, not really alive. To the other extreme, when we fail to give it its proper role, we become discontent, brazen, uncontrollable, perverting the virtues we are meant to honor.

     When we deny our shadow, we urge it to wreck havoc with our lives. We wrestle with it, try to subdue it, only to learn that the struggle never ends. In this respect, the shadow always wins, but only as a dark influence rather than something that completes us. We cannot suppress it without losing the very heart of who we are.

     Chivalry, despite its refining virtues, directs us to embrace the wild center of who we are, recognize its intrinsic value, honor it not as an aberration, but as a natural source of male energy which borders (as all things of nature do) on amorality. It is here where the ideal warrior is fashioned in our hearts.

     Chivalry cannot eliminate or tame this wild excess of spontaneity, and does not try. Instead, it channels it throughout every fiber of our being, melds it to everything we do—and in the processing of doing so makes us whole.

     The wildness is self-destructive only when we reject it or hold it at arm's length. By infusing it into our lives, it nourishes the soul like nothing else can. Our shadow is not a thing of evil and perversion— although untended, it can produce both. We need this shadow to be complete, and it needs us as well. 

     It is imperative for us to find our shadows and integrate them into our lives. We might not be pleased what we find but remember, this is result of pure neglect. 

     Embrace him. Rescue him. And he will rescue you.

     There are several ways to do this. The simplest is through ritual, whereby we recognize and honor the wild man as a valuable part of who we are. Jung tells us that ritual is enough to heal the rift—the turbulence of the unconscious mind really asks for nothing more. We can add this ritual to our embrace of chivalry.

     The following is a short ritual to illustrate what I mean. Although it involves a sword as a ritual object, which is meaningful to me, you can and should build your own ritual as it best applies to you.

Dialog with my Shadow

Dark Man of my soul,

It is you I honor, you from whom all the energy of manhood originates and resides. I value the honesty of your feelings, rooted in the earth and in battle and in the hunt. Your anger is profound. Your need for action true. I applaud your sense of outrage and need for justice. Without them, where would we be? The dragons of our existence thrive without you to combat them. You embolden me to walk free, and live by my own code. You are my father and brother and truest friend.

This sword symbolizes who you are—what you mean to me and to the world. Strength. Action. Defense. The ability to cut away illusion. It represents the history of men, blood spilt on the battlefield, which connects us all together.

Stay with me. Take your honored place in my soul and in my life. Strengthen me with your power, and guide me with your earthy wisdom.




The Dark King: Archetype of an Emerging Masculinity
December 5, 2014

Our current culture has more opportunities for increased consciousness, personal growth, and collective healing than ever before imaginable.  This makes the 21st century a potent time for actualizing a shared vision of healing for both men and women so that violence and traumas from the past need not be repeated but repaired on both local and global levels.  In order for men to rise and meet their female counterparts as equals, however, I believe that many men must first make a necessary personal and collective  "descent" - away from "acting out" of places of shadow power and dominance, or "acting in" through impotence and castration - and into the origins of these deep and aching wounds.  This is the path that Robert Bly refers to as "the road of grief and ashes," and that I feel leads to a shared re-imagining of what it means to be in power with others, rather than under or over.

An archetype has emerged for me that speaks to such an integration and deepening of the shared capacities of the masculine soul.  I envision him as a "Dark King," an image with archetypal roots planted deep in the mythic soil of East and West, and that represents to me the possiblity of an emerging masculine consciousness that acknowledges and respects the differences of others while remaining deeply sourced in his own integrated life force.  This "dark masculine," or "Lunar King" is a re-imaging of the "Solar King" that we have known for centures:  a king of light who supposedly casts no shadow, a savior, a religious leader or political figure-as-god, who wounds others unknowingly because he does not touch his own darkness, believing that he casts no shadow, and unconscious of his own life's wounds.  This is a figure that we have all known too well, both culturally and historically, as well as in our own families, communities, and religious or spiritual organizations.

A "Dark King" represents a man who is master of his energetic and emotional domain. He knows his shadow because he has been re-born from within its dark, fertile womb. He respects women and honors the sacredness of the feminine because he has touched his own feminine essence and knows it as good.  He is neither a "soft" nor a "hard" man, but a man who works toward integration:  light and shadow, solar and lunar, masculine and feminine.  He is a man deeply sourced in himself who can be of service and good to his family, his friends, and the world around him.  

Archetypally, the resurrection and birth of a "dark masculine" King is foreshadowed in multiple mythologies.  Osiris, a central Egyptian male deity, is killed and dismembered by his evil counterpart and brother, Seth, the god of the desert, only for his parts to be retrieved and "re-membered" by Osiris' goddess-lover, Isis.  Their reunion results in the birth of a divine son, Horus, the bird-headed god, representing the Spirit of a new masculinity born from the union of a consciously re-membered masculinity and the healing capacities of dark feminine awareness. 

Similarly, in the imagery of the Black Madonna of Eastern and Western European consciousness, a black son, the Christ-child, is presented on the lap of his Dark Mother.  Here the union that births the divine child occurs between the Black Virgin, representing matter, embodiment, and the chthonic earth elements, and the masculine Spirit, who impregnates the fertile vessel of the dark feminine goddess, giving birth to a new masculine awareness represented by the black, or dark son. 

In both instances, a son, manifesting as a young king, emerges from the union or re-membering of masculine and feminine, and represents new possiblities of what it means to be a man in relation to his "darker" aspects - embodiment, sexuality, and emotionality - rather than opposed to or repressing these fundamental aspects of life.  This is a fertile masculinity born from the union of a man's conscious relationship to the dark aspects of the feminine as both Goddess and Mother, and his own archetypal relationship with Spirit.  It is this constant interplay between matter and spirit, human and divine, masculine and feminine, that births a new and conscious masculinity in the souls of both women and men.

Monday, 18 December 2017

Bhakti Yoga



"In Aleister Crowley's work entitled Astarte vel Liber Berylli sub-figura CLXXV, he advocates a form of yoga called Bhakti or love yoga, where one devotes oneself to a particular deity and establishes a loving relationship with it. 

It is originally a Hindu form of yoga, and it is quite interesting from a magickal perspective. The idea is that you form a particular bond with a God, Goddess or Spirit and practice everything in your life in the context of this bond.

I think this form of yoga is particularly appropriate when discussing Hecate, as she has the characteristics and qualities of a Goddess to whom you devote yourself rather than a simple Spirit you evoke for a specific task. 

Although I haven't written about it in this book, I would like to suggest to those interested in Hecate and magick involving the Goddess to research Bhakti yoga also. 

Some of the principles and practices of Bhakti yoga are very complementary to evoking and working with Goddesses in a magickal context, as it seems that devotion and love come very natural to us when encountering these beings. 

After all, Hecate is the Greek Goddess of magick and, therefore, the patroness of all magicians.



vel
Liber BERYLLI
sub figura CLXXV

A.·. A.·.
Publication in Class B.
Imprimatur:
N. Fra A.·. A.·.

0. This is the Book of Uniting Himself to a particular Deity by devotion.
  1. Considerations before the Threshold. First concerning the choice of a particular Deity. This matter is of no import, sobeit that thou choose one suited to thine own highest nature. Howsoever, this method is not so suitable for gods austere as Saturn, or intellectual as Thoth. But for such deities as in themselves partake in anywise of love it is a perfect mode. 
  2. Concerning the prime method of this Magick Art. Let the devotee consider well that although Christ and Osiris be one, yet the former is to be worshipped with Christian, and the latter with Egyptian rites. And this although the rites themselves are ceremonially equivalent. There should, however, be one symbol declaring the transcending of such limitations; and with regard to the Deity also, there should be some one affirmation of his identity both with all other similar gods of other nations, and with the Supreme of whom all are but partial reflections. 
  3. Concerning the chief place of devotion. This is the Heart of the Devotee, and should be symbolically represented by that room or spot which he loves best. And the dearest spot therein shall be the shrine of his temple. It is most convenient if this shrine and altar should be sequestered in woods, or in a private grove, or garden. But let it be protected from the profane. 
  4. Concerning the Image of the Deity. Let there be an image of the Deity; first because in meditation there is mindfulness induced thereby; and second because a certain power enters and inhabits it by virtue of the ceremonies; or so it is said, and We deny it not. Let this image be the most beautiful and perfect which the devotee is able to procure; or if he be able to paint or to carve the same, it is all the better. As for Deities with whose nature no Image is compatible, let them be worshipped in an empty shrine. Such are Brahma, and Allah. Also some postcaptivity conceptions of Jehovah. 
  5. Further concerning the shrine. Let this shrine be furnished approÿriately as to its ornaments, according to the book 777. With ivy and pine-cones, that is to say, for Bacchus, and let lay before him both grapes and wine. So also for Ceres let there be corn, and cakes; or for Diana moon-wort and pale herbs, and pure water. Further it is well to support the shrine with talismans of the planets, signs and elements appropriate. But these should be made according to the right Ingenium of the Philosophus by the light of the Book 777 during the course of his Devotion. It is also well, nevertheless, if a magick circle with the right signs and names be made beforehand. 
  6. Concerning the Ceremonies. Let the Philosophus prepare a powerful Invocation of the particular Deity according to his Ingenium. But let it consist of these several parts:
    First, an Imprecation, as of a slave unto his Lord.
    Second, an Oath, as of a vassal to his Liege.
    Third, a Memorial, as of a child to his Parent.
    Fourth, an Orison, as of a Priest unto his God.
    Fifth, a Colloquy, as of a Brother with his Brother.
    Sixth, a Conjuration, as to a Friend with his Friend.
    Seventh, a Madrigal, as of a Lover to his Mistress.
    And mark well that the first should be of awe, the second of fealty, the third of dependence, the fourth of adoration, the fifth of confidence, the sixth of comradeship, the seventh of passion. 
  7. Further concerning the ceremonies. Let then this Invocation be the principal part of an ordered ceremony. And in this ceremony let the Philosophus in no wise neglect the service of a menial. Let him sweep and garnish the place, sprinkling it with water or with wine as is appropriate to the particular Deity, and consecrating it with oil, and with such ritual as may seem him best. And let all be done with intensity and minuteness. 
  8. Concerning the period of devotion, and the hours thereof. Let a fixed period be set for the worship; and it is said that the least time is nine days by seven, and the greatest seven years by nine. And concerning the hours, let the Ceremony be performed every day thrice, or at least once, and let the sleep of the Philosophus be broken for some purpose of devotion at least once in every night.
    Now to some it may seem best to appoint fixed hours for the ceremony, to others it may seem that the ceremony should be performed as the spirit moves them so to do: for this there is no rule.
  9. Concerning the Robes and Instruments. The Wand and Cup are to be chosen for this Art; never the Sword or Dagger, never the Pantacle, unless that Pantacle chance to be of a nature harmonious. But even so it is best to keep the Wand and Cup, and if one must choose, the Cup.
    For the Robes, that of a Philosoÿhus, or that of an Adept Within is most suitable; or, the robe best fitted for the service of the particular Deity, as a bassara for Bacchus, a white robe for Vesta. So also, for Vesta, one might use for instrument the Lamp; or the sickle, for Chronos. 
  10. Concerning the Incense and Libations. The incense should follow the nature of the particular Deity; as, mastic for Mercury, dittany for Persephone. Also the libations, as, a decoction of nightshade for Melancholia, or of Indian hemp for Uranus. 
  11. Concerning the harmony of the ceremonies. Let all these things be rightly considered, and at length, in language of the utmost beauty at the command of the Philosophus, accompanied, if he has skill, by music, and interwoven, if the particular Deity be jocund, with dancing. And all being carefully prepared and rehearsed, let it be practised daily until it be wholly rhythmical with his aspiration, and as it were, a part of his being. 
  12. Concerning the variety of the ceremonies. Now, seeing that every man differeth essentially from every other man, albeit in essence he is identical, let also these ceremonies assert their identity by their diversity. For this reason do We leave much herein to the right Ingenium of the Philosophus. 
  13. Concerning the life of the devotee. First, let his way of life be such as is pleasing to the particular Deity. Thus to invoke Neptune, let him go a-fishing; but if Hades, let him not approach the water that is hateful to Him. 
  14. Further, concerning the life of the devotee. Let him cut away from his life any act, word, or thought, that is hateful to the particular Deity; as, unchastity in the case of Artemis, evasions in the case of Ares. Besides this, he should avoid all harshness or unkindness of any kind in thought, word, or deed, seeing that above the particular Deity is One in whom all is One. Yet also he may deliberately practise cruelties, where the particular Deity manifests His Love in that manner, as in the case of Kali, and of Pan. And therefore, before the beginning of his period of devotion, let him practise according to the rules of Liber Jugorum. 
  15. Further concerning the life of the devotee. Now, as many are fully occupied with their affairs, let it be known that this method is adaptable to the necessities of all.
    And We bear witness that this which followeth is the Crux and Quintessence of the whole Method.
    First, if he have no Image, let him take anything soever, and consecrate it as an Image of his God. Likewise with his robes and instruments, his suffumigations and libations: for his Robe hath he not a nightdress; for his instrument a walking stick; for his suffumigation a burning match; for his libation a glass of water?
    But let him consecrate each thing that he useth to the service of that particular Deity, and not profane the same to any other use. 
  16. Continuation. Next, concerning his time, if it be short. Let him labour mentally upon his Invocation, concentrating it, and let him perform this Invocation in his heart whenever he hath the leisure. And let him seize eagerly upon every opportunity for this. 
  17. Continuation. Third, even if he have leisure and preparation, let him seek ever to bring inward the symbols, so that even in his well ordered shrine the whole ceremony revolve inwardly in his heart, that is to say in the temple of his body, of which the outer temple is but an image. For in the brain is the shrine, and there is no Image therein; and the breath of man is the incense and the libation. 
  18. Continuation. Further concerning occupation. Let the devotee transmute within the alembic of his heart every thought, or word, or act into the spiritual gold of his devotion.
    As thus: eating. Let him say: "I eat this food in gratitude to my Deity that hath sent it to me, in order to gain strength for my devotion to Him."
    Or: sleeping. Let him say: "I lie down to sleep, giving thanks for this blessing from my Deity, in order that I may be refreshed for new devotion to Him."
    Or: reading. Let him say: "I read this book that I may study the nature of my Deity, that further knowledge of Him may inspire me with deeper devotion to Him."
    Or: working. Let him say: "I drive my spade into the earth that fresh flowers (fruit, or what not) may spring up to His glory, and that I, purified by toil, may give better devotion to Him."
    Or: whatever it may be that he is doing, let him reason it out in his own mind, drawing it through circumstance and circumstance to that one end and conclusion of the matter. And let him not perform the act until he hath done this.
    As it is written: Liber VII, cap. v. --- 
    22. Every breath, every word, every thought is an
    act of love with thee.
    23. The beat of my heart is the pendulum of love.
    24. The songs of me are the soft sighs:
    25. The thoughts of me are very rapture:
    26. And my deeds are the myriads of Thy Children,
    the stars and the atoms.
    And Remember Well, that if thou wert in truth a lover, all this wouldst thou do of thine own nature without the slightest flaw or failure in the minutest part thereof. 
  19. Concerning the Lections. Let the Philosoÿhus read solely in his copies of the holy books of Thelema, during the whole period of his devotion. But if he weary, then let him read books which have no part whatever in love, as for recreation.
    But let him copy out each verse of Thelema which bears upon this matter, and ponder them, and comment thereupon. For therein is a wisdom and a magic too deep to utter in any other wise. 
  20. Concerning the Meditations. Herein is the most potent method of attaining unto the End, for him who is thoroughly prepared, being purified by the practice of the Transmutation of deed into devotion, and consecrated by the right performance of the holy ceremonies. Yet herein is danger, for that the Mind is fluid as quicksilver, and bordereth upon the Abyss, and is beset by many sirens and devils that seduce and attack it to destroy it. Therefore let the devotee beware, and precise accurately his meditations, even as a man should build a canal from sea to sea. 
  21. Continuation. Let then the Philosophus meditate upon all love that hath ever stirred him. There is the love of David and of Jonathan, and the love of Abraham and Isaac, and the love of Lear and Cordelia, and the love of Damon and Pythias, and the love of Sappho and Atthis, and the love of Romeo and Juliet, and the love of Dante and Beatrice, and the love of Paolo and Francesca, and the love of Caesar and Lucrezia Borgia, and the love of Aucassin and Nicolette, and the love of Daphnis and Chloe, and the love of Cornelia and Caius Gracchus, and the love of Bacchus and Ariadne, and the love of Cupid and Psyche, and the love of Endymion and Artemis, and the love of Demeter and Persephone, and the love of Venus and Adonis, and the love of Lakshmi and Vishnu, and the love of Siva and Bhavani, and the love of Buddha and Ananda, and the love of Jesus and John, and many more.
    Also there is the love of many saints for their particular deity, as of St. Francis of Assisi for Christ, of Sri Sabhapaty Swami for Maheswara, of Abdullah Haji Shirazi for Allah, of St Ignatius Loyola for Mary, and many more.
    Now do thou take one such story every night, and enact it in thy mind, grasping each identity with infinite care and zest, and do thou figure thyself as one of the lovers and thy Deity as the other. Thus do thou pass through all adventures of love, not omitting one; and to each do thou conclude: How pale a reflection is this of my love for this Deity!
    Yet from each shalt thou draw some knowledge of love, some intimacy with love, that shall aid thee to perfect thy love. Thus learn the humility of love from one, its obedience from another, its intensity from a third, its purity from a fourth, its peace from yet a fifth.
    So then thy love being made perfect, it shall be worthy of that perfect love of His. 
  22. Further concerning meditation. Moreover let the Philosophus imagine to himself that he hath indeed succeeded in his devotion, and that his Lord hath appeared to him, and that they converse as may be fitting. 
  23. Concerning the Mysterious Triangle. Now then as three cords separately may be broken by a child, while those same cords duly twisted may bind a giant, let the Philosophus learn to entwine these three methods of Magic into a Spell.
    To this end let him understand that as they are One, because the end is one, so are they One because the method is One, even the method of turning the mind toward the particular Deity by love in every act.
    And lest thy twine slip, here is a little cord that wrappeth tightly round and round all, even the Mantram or Continuous Prayer. 
  24. Concerning the Mantram or Continuous Prayer. Let the Philosophus weave the Name of the Particular Deity into a sentence short and rhythmical, as, for Artemis: epsilon-pi-epsilon-lambda-theta-omicron-nu, epsilon-pi-epsilon-lambda-theta-omicron-nu, Alpha-rho-tau-epsilon-mu-iota-sigma; or, for Shiva: Namo Shivaya namaha Aum; or, for Mary: Ave Maria; or for Pan, chi-alpha-iota-rho-epsilon Sigma-omega-tau-eta-rho kappa-omicron-sigma-mu-omicron-upsilon, Iota-omega Pi-alpha-nu, Iota-omega Pi-alpha-nu; or, for Allah: Hua Allahu alazi lailaha illa Hua.
    Let him repeat this day and night without cessation mechanically in his brain, which is thus made ready for the advent of that Lord, and armed against all other. 
  25. Concerning the Active and the Passive. Let the Philosophus change from the active love of his particular Deity to a state of passive waiting, even almost a repulsion, the repulsion not of distaste, but of sublime modesty.
    As it is written, Liber LXV.ii.59. I have called unto Thee, and I have journeyed unto Thee, and it availed me not. 60. I waited patiently, and Thou wast with me from the beginning.
    Then let him change back to the Active, until a veritable rhythm is established between the states, as it were the swinging of a Pendulum. But let him reflect that a vast intelligence is required for this; for he must stand as it were almost without himself to watch those phases of himself, And to do this is a high Art, and pertaineth not altogether to the grade of Philosoÿhus. Neither is it of itself helpful, but rather the reverse, in this especial practice. 
  26. Concerning silence. Now there may come a time in the course of this practice when the outward symbols of devotion cease, when the soul is as it were dumb in the presence of its God. Mark that this is not a cessation, but a transmutation of the barren seed of prayer into the green shoot of yearning. This yearning is spontaneous, and it shall be left to grow, whether it be sweet or bitter. For often times it is as the torment of hell in which the soul burns and writhes unceasingly. Yet it ends, and at its end continue openly thy Method. 
  27. Concerning Dryness. Another state wherein at times the soul may fall is this dark night. And this is indeed purifying in such depths that the soul cannot fathom it. It is less like pain than like death. But it is the necessary death that comes before the rising of a body glorified.
    This state must be endured with fortitude; and no means of alleviating it may be employed. It may be broken up by the breaking up of the whole Method, and a return to the world without. This cowardice not only destroys the value of all that has gone before, but destroys the value of the Oath of Fealty that thou hast sworn, and makes thy Will a mockery to men and gods. 
  28. Concerning the Deceptions of the Devil. Note well that in this state of dryness a thousand seductions will lure thee away; also a thousand means of breaking thine oath in spirit without breaking it in letter. Against this thou mayst repeat the words of thine oath aloud again and again until the temptation be overcome.
    Also the devil will represent to thee that it were much better for this operation that thou do thus and thus, and seek to affright thee by fears for thy health or thy reason.
    Or he may send against thee visions worse than madness.
    Against all this there is but one remedy, the Discipline of thine Oath. So then thou shalt go through ceremonies meaningless and hideous to thee, and blaspheme shalt thou against thy Deity and curse Him. And this mattereth little, for it is not thou, so be that thou adhere to the Letter of thine Obligation. For thy Spiritual Sight is closed, and to trust it is to be led unto the precipice, and hurled therefrom. 
  29. Further of this matter. Now also subtler than all these terrors are the Illusions of Success. For one instant's {WEH NOTE: Magick in Theory and Practice has "But one instant's..."} self-satisfaction or Expansion of thy Spirit, especially in this state of dryness, and thou art lost. For thou mayst attain the False Union with the Demon himself. Beware also of even the pride which rises from having resisted the temptations.
    But so many and so subtle are the wiles of Choronzon that the whole world could not contain their enumeration.
    The answer to one and all is the persistence in the literal fulfilment of the routine. Beware, then, last, of that devil {49} who shall whisper in thine ear that the letter killeth, but the spirit giveth life, and answer: Except a corn of wheat fall into the ground, and die, it abideth alone, but if it die, it bringeth forth much fruit.
    Yet shalt thou also beware of disputation with the devil, and pride in the cleverness of thine answers to him. Therefore, if thou hast not lost the power of silence, let it be first and last employed against him. 
  30. Concerning the Enflaming of the Heart. Now learn that thy methods are dry, one and all. Intellectual exercises, moral exercises, they are not Love. Yet as a man, rubbing two dry sticks together for long, suddenly found a spark, so also from time to time will true love leap unasked into thy mediation. Yet this shall die and be reborn again and again. It may be that thou hast no tinder near.
    In the end shall come suddenly a great flame and a devouring, and burn thee utterly.
    Now of these sparks, and of these splutterings of flame, and of these beginnings of the Infinite Fire, thou shalt thus be aware. For the sparks thy heart shall leap up, and thy ceremony or meditation or toil shall seem of a sudden to go of its own will; and for the little flames this shall be increased in volume and intensity; and for the beginnings of the Infinite Fire thy ceremony shall be caught up unto ravishing song, and thy meditation shall be ecstasy, and thy toil shall be a delight exceeding all pleasure thou hast ever known.
    And of the Great Flame that answereth thee it may not be spoken; for therein is the End of this Magick Art of Devotion. 
  31. Considerations with regard to the use of symbols. It is to be noted that persons of powerful imagination, will, and intelligence have no need of these material symbols. There have been certain saints who are capable of love for an idea as such without it being otherwise than degraded by "idolising" it, to use this word in its true sense. Thus one may be impassioned of beauty, without even the need of so small a concretion of it as "The beauty of Apollo", the "beauty of roses", the "beauty of Attis". Such persons are rare; it may be doubted whether Plato himself attained to any vision of absolute beauty without attaching to it material objects in the first place. A second class is able to contemplate ideals through this veil; a third class need a double veil, and cannot think of the beauty of a rose without a rose before them. For such is this Method of most use; yet let them know that there is this danger therein, that they may mistake the gross body of the symbol for the idea made concrete thereby. 
  32. Considerations of further danger to those not purged of material thought. Let it be remembered that in the nature of the love itself is danger. The lust of the satyr for the nymph is indeed of the same nature as the affinity of Quicklime for water on the one hand, and of love of Ab for Ama on the other; so also is the triad Osiris, Isis, Horus like that of a horse, mare, foal, and of red, blue, purple. And this is the foundation of Correspondences.
    But it were false to say "Horus is a foal" or "Horus is purple". One may say: "Horus resembles a foal in this respect, that he is the offspring of two complementary beings". 
  33. Further of this matter. So also many have said truly that all is one, and falsely that since earth is That One, and ocean is That One, therefore earth is ocean. Unto Him good is illusion, and evil is illusion; therefore good is evil. By this fallacy of logic are many men destroyed.
    Moreover, there are those who take the image for the God; as who should say, my heart is in Tiphereth, and an Adeptus is in Tiphereth; I am therefore an adept.
    And in this practice the worst danger is this, that the love which is its weapon should fail in one of two ways.
    First, if the love lack any quality of love, so long is it not ideal love. For it is written of the Perfected One: "There is no member of my body which is not the member of some god." Therefore let not the Philosophus despise any form of love, but harmonise all. As it is written: Liber LXV, 32. "So therefore Perfection abideth not in the Pinnacles or in the Foundation, but in the harmony of One with all."
    Second, if any part of this love exceed, there is disease therein. As, in the love of Othello for Desdemona, love's jealousy overcame love's tenderness, so may it be in this love of a particular Deity. And this is more likely, since in this divine love no element may be omitted.
    It is by virtue of this completeness that no human love may in any way attain to more than to foreshadow a little part thereof. 
  34. Concerning Mortifications. These are not necessary to this method. On the contrary, they may destroy the concentration, as counter-irritants to, and so alleviations of, the supreme mortification which is the Absence of the Deity invoked.
    Yet as in mortal love arises a distaste for food, or a pleasure in things naturally painful, this perversion should be endured and allowed to take its course. Yet not to the interference with natural bodily health, whereby the instrument of the soul might be impaired.
    And concerning sacrifices for love's sake, they are natural to this Method, and right.
    But concerning voluntary privations and tortures, without use save as against the devotee, they are generally not natural to healthy natures, and wrong. For they are selfish. To scourge one's self serves not one's master; yet to deny one's self bread that one's child may have cake is the act of a true mother. 
  35. Further concerning Mortifications. If thy body, on which thou ridest, be so disobedient a beast that by no means will he travel in the desired direction, or if thy mind be baulkish and eloquent as Balaam's fabled Ass, then let the practice be abandoned. Let the shrine be covered in sackcloth, and do thou put on habits of lamentation, and abide alone. And do thou return most austerely to the practice of Liber Jugorum, testing thyself by a standard higher than that hitherto accomplished, and punishing effractions with a heavier goad. Nor do thou return to thy devotion until that body and mind are tamed and trained to all manner of peaceable going. 
  36. Concerning minor methods adjuvant in the ceremonies. I. Rising on the planes. By this method mayst thou assist the imagination at the time of concluding thine Invocation. Act as taught in Liber O, by the light of Liber 777. 
  37. Concerning minor methods adjuvant in the ceremonies. II. Talismanic Magic. Having made by thine Ingenium a talisman or pantacle to represent the particular Deity, and consecrated it with infinite love and care, do thou burn it ceremonially before the shrine, as if thereby giving up the shadow for the substance. But it is useless to do this unless thou do really in thine heart value the talisman beyond all else that thou hast. 
  38. Concerning minor methods adjuvant in the ceremonies. III. Rehearsal. It may assist if the traditional history of the particular Deity be rehearsed before him; perhaps this is best done in dramatic form. This method is the main one recommended in the "Exercitios Espirituales" of St Ignatius, whose work may be taken as a model. Let the Philosophus work out the legend of his own particular Deity, and apportioning days to events, live that life in imagination, exercising the five senses in turn, as occasion arises. 
  39. Concerning minor matters adjuvant in the ceremonies. IV. Duresse. This method consists in cursing a deity recalcitrant; as, threatening ceremonially "to burn the blood of Osiris, and to grind down his bones to power." This method is altogether contrary to the spirit of love unless the particular Deity be himself savage and relentless; as Jehovah or Kali. In such a case the desire to perform constraint and cursing may be the sign of the assimilation of the spirit of the devotee with that of his God, and so an advance to the Union with HIm. 
  40. Concerning the value of this particular form of Union or Samadhi. All Samadhi is defined as the ecstatic union of a subject and object in consciousness, with the result that a third thing arises which partakes in no way of the nature of the two.
    It would seem at first sight that it is of no importance whatever to choose an object of meditation. For example, the Samadhi called Atmadarshana might arise from simple concentration of the thought on an imagined triangle, or on the heart.
    But as the union of two bodies in chemistry may be endothermic or exothermic, the combination of Oxygen with Nitrogen is gentle, while that of Oxygen with Hydrogen is explosive; and as it is found that the most heat is disengaged as a rule by the union of bodies most opposite in character, and that the compound resulting from such is most stable, so it seems reasonable to suggest that the most important and enduring Samadhi results from the contemplation of the Object most pposite to the devotee. [On other planes, it has been suggested that the most opposed types make the best marriages and produce the healthiest children. The greatest pictures and operas are those in which violent extremes are blended, and so generally in every field of activity. Even in mathematics, the greatest parallelogram is formed if the lines composing it are set at right angles. ED.] 
  41. Conclusions from the foregoing. It may then be suggested to the Philosophus, that although his work will be harder his reward will be greater if he choose a Deity most remote from his own nature. This method is harder and higher than that of Liber E. For a simple object as there suggested is of the same nature as the commonest things of life, while even the meanest Deity is beyond uninitiated human understanding. On the same plane, too, Venus is nearer to man than Aphrodite, Aphrodite than Isis, Isis than Babalon, Babalon than Nuit.
    Let him decide therefore according to his discretion on the one hand and his aspiration on the other; and let not one outrun his fellow. 
  42. Further concerning the value of this Method. Certain objections arise. Firstly, in the nature of all human love is illusion, and a certain blindness. Nor is there any true love below the Veil of the Abyss. For this reason we give this method to the Philosoÿhus, as the reflection of the Exempt Adept, who reflects the Magister Templi and the Magus. Let then the Philosophus attain this Method as a foundation of the higher Methods to be given to him when he attains those higher grades.
    Another objection lies in the partiality of this Method. This is equally a defect characteristic of the Grade. 
  43. Concerning a notable danger of Success. It may occur that owing to the tremendous power of the Samadhi, overcoming all other memories as it should and does do, that the mind of the devotee may be obsessed, so that he declare his particular Deity to be sole God and Lord. This error has been the foundation of all dogmatic religions, and so the cause of more misery than all other errors combined.
    The Philosophus is peculiarly liable to this because from the nature of the Method he cannot remain sceptical; he must for the time believe in his particular Deity. But let him (1) consider that this belief is only a weapon in his hands, (2) affirm sufficiently that his Deity is but an emanation or reflection or eidolon of a Being beyond him, as was said in Paragraph 2. For if he fail herein, since man cannot remain permanently in Samadhi, the memorised Image in his mind will be degraded, and replaced by the corresponding Demon, to his utter ruin.
    Therefore, after Success, let him not delight overmuch in his Deity, but rather busy himself with his other work, not permitting that which is but a step to become a goal. As it is written also, Liber CLXXXV.: "remembering that Philosophy is the Equilibrium of him that is in the House of Love." 
  44. Concerning the secrecy and the rites of Blood. During this practice it is most wise that the Philosophus utter no word concerning his working, as if it were a Forbidden Love that consumeth him. But let him answer fools according to their folly; for since he cannot conceal his love from his fellows, he must speak to them as they may understand.
    And as many Deities demand sacrifice, one of men, another of cattle, a third of doves, let these sacrifices be replaced by the true sacrifices in thine own heart. Yet if thou must symbolise them outwardly for the hardness of thine heart, let thine own blood, and not another's, be spilt before that altar. [The exceptions to this rule pertain neither to this practice, nor to this grade. N. Fra. A.·. A.·..]

  45. Nevertheless, forget not that this practice is dangerous, and may cause the manifestation of evil things, hostile and malicious, to thy great hurt. 
  46. Concerning a further sacrifice. Of this it shall be understood that nothing is to be spoken; nor need anything be spoken to him that hath wisdom to comprehend the number of the paragraph. And this sacrifice is fatal beyond all, unless it be a sacrifice indeed. Yet there are those who have dared and achieved thereby. 
  47. Concerning yet a further sacrifice. Here it is spoken of actual mutilation. Such acts are abominable; and while they may bring success in this Method, form an absolute bar to all further progress.
    And they are in any case more likely to lead to madness than to Samadhi. He indeed who purposeth them is already mad. 
  48. Concerning human affection. During this practice thou shalt in no wise withdraw thyself from human relations, only figuring to thyself that thy father or thy brother or thy wife is as it were an image of thy particular Deity. Thus shall they gain, and not lose, by thy working. Only in the case of thy wife this is difficult, since she is more to thee than all others, and in this case thou mayst act with temperance, lest her personality overcome and destroy that of thy Deity. 
  49. Concerning the Holy Guardian Angel. Do thou in no wise confuse this invocation with that. 
  50. The Benediction. And so may the love that passeth all Understanding keep your hearts and minds through Iota-Alpha-Omega Alpha-Delta-Omicron-Nu-Alpha-Iota Sigma-Alpha-Beta-Alpha-Omega and through BABALON of the City of the Pyramids, and through Astarte, the Starry One green-girdled, in the name ARARITA. AMN.

Tuesday, 29 August 2017

Dog Days




"On 23 July 1973, I had the impression that I was being contacted by some sort of advanced intellect from the system of the double star Sirius. [...] 


On 23 July, ancient Egyptian priests began a series of rituals to Sirius, continuing until 8 September. 

Since Sirius is known as the “Dog Star”, being in the constellation Canis Major, the period 23 July – 8 September became known as 'the dog days.' [...] 


On 23 July 1976, using a battery of yogic and shamanic techniques, I opened myself to another blast of Cosmic Wisdom and told the Transmitters that I wanted something objective this time around. 

The next week, Time magazine published a full-page review of Robert KG Temple’s 

The Sirius Mystery, which claims that contact between Earth and Sirius occurred around 4500 BC in the Near East. The 23 July festivals in Egypt were part of Temple’s evidence."




....Nevertheless, this history contains certain questions, and descriptions of real events; and in the same way as mathematicians say that the rainbow is the image of the sun, variously coloured through the reflection of the image upon the cloud, so the legend before us is a kind of reflection of a history reflecting the true meaning upon other things;

as is shown forth by the sacrifices containing a representation of mourning and sadness

as also by the ground plan of the temples, in some parts spreading out into colonnades, and courts open to the sky and lightsome, in others having under ground hidden and dark galleries (like that at Thebes), and halls as well; and above all, by the belief of the Osiris worshippers, where his body is said to be deposited in several places at once. 

Abydos, perhaps, or the little town Memphis, they say, is celebrated for possessing the only true body: and that at Abydos are buried the rich and noble of the Egyptians, ambitious to share the burial place of Osiris’ body, whilst in Memphis is kept the Apis, the "Image of the soul of Osiris," where his body also is said to lie.

XXI. That city's name also some interpret as "Harbour of good things," others as "Tomb of Osiris;"


but the "Nisbitane" placed close to the gates, is universally shunned and unapproachable, not even a bird perches upon it, nor a fish comes up to itbut at a particular season the priests cross over, and offer burnt offerings, and crown the monument which is overshadowed with the shrub called "methides," and exceeding in size any olive tree. 


But Eudoxus states that though there are many so-called Tombs in Egypt, yet that the true monument was erected at Busiris, for that that was the birthplace of Osiris; 

for thy name "Taphosiris" requires no explanation since the name itself means "Tomb of Osiris." 

I approve of the chopping of wood, 1 the cutting down of flax, the pouring out of libation, inasmuch as the generality of mystic rites are interspersed with these ceremonies, and not only the priests of this, but also of the other gods (that is of all that are not unborn and incorruptible) assert that their bodies are deposited with them, and are taken care of after their decease, but that their souls shine in Heaven as stars; 

and that of Isis so called by the Greeks the Dog-star, but by the Egyptians Sothis; that of Horus, Orion, that of Typhon, the Bear, and towards the keep of the sacred animals, all the rest of Egypt pay an assessment, but the inhabitants of the Thebaid alone refuse to pay, because they do not hold with mortal deities; 

but with them whom they themselves call "Kneph," who is unborn and incorruptible.


Since many places of the sort are called and shown as divine Tombs, those who suppose them to be in reality those of kings and tyrants (who by reason of their extraordinary merit, or power, had arrogated honours to themselves by the fame of their superhuman nature, and had afterwards shared the common lot), whose terrible or mighty deeds or fates are thus commemorated, such persons find a very easy evasion of the legend, and shift its indecency from the gods upon men; and they obtain support from the religious rites. 

For the Egyptians relate that Hermes had one arm bent so that it could not be straightened, that Typhon was red in complexion, Horus white, and that Osiris was black skinned—just as so many men born in the course of nature. 

Besides, they call a general "Osiris," and a pilot "Canopus" (after whom the star is named); also that the ship which the Greeks call the Argo, was the representation of the bark of Osiris, made a constellation of in his honour; and it moves along at no great distance from Orion and the Dog-star, of which the Egyptians hold the one to be sacred to Horus, the other to Isis.

Sunday, 16 July 2017

Circles

The Romulan Senate





Atlantis

The British historian and novelist H.G.Wells put it best when he once observed,
“There is magic in names and the mightiest among these words of magic is Atlantis… it is as if this vision of a lost culture touched the most hidden thought of our soul.”
Of course, by far the most illustrious of all the voices in the Atlantis choir was Plato (c. 427-347 BC) who, repeating the story of his cousin’s excursion into Egypt, reintroduced the epic story of Atlantis to the collective human imagination. He is the father of ‘Atlantology’.

According to Manly P. HallPlato, whose real name was Aristocles, was initiated in the mysteries in Egypt at the age of 49. His tale of Atlantis appears in Timaeus, in which Critias tells Socrates how, visiting the Egyptian capital Plato’s ancestor Solon (c. 640BC) was told by a priest:
“Oh, Solon, Solon, you Greeks are all children, and there is no such thing as an old Greek. … You are all young in mind; you have no belief rooted in old tradition and no knowledge hoary with age. … In our temples we have preserved from earliest times a written record of any great or splendid achievement or notable event which has come to our ears, whether it occurred in your part of the world or here or anywhere else; whereas with you and others, writing and the other necessities of civilization have only just been developed when the periodic scourge of the deluge descends, and spares none but the unlettered and uncultured, so that you have to begin again like children, in complete ignorance of what happened in our part of the world or in yours in early times. So these genealogies of your own people which you were just recounting are little more than children's stories. … The age of our institutions is given in our sacred records as eight thousand years …..."

from 'Prolegomenon To Amenemope'
Plato, who is considered one of the world’s greatest scholars, left little room to doubt that he subscribed wholeheartedly to the historicity of Atlantis and repeated cataclysms.

Nine thousand years before Plato’s conversation was recorded (c. 400 B.C.) a war took place between an ancient pristine Athens and Atlantis. At that time Atlantis was an island ‘larger than Libya and Asia put together’ that was overcome by earthquakes. It is the source, says Plato, of the impenetrable mud, which prevents passage beyond the Pillars of Heracles and across the Atlantic.

Plato’s description of Atlantis came shortly after the Jews were in exile in Babylon (c.600 B.C.) and were taking history lessons from Sumerian texts that contained the missing pre-history to the Hebrew Book of Genesis. These texts speak of a massive cataclysm that destroyed an advanced race. They tell how the Sumerian gods Enki and Ninharsag intervened in the evolution of humanity and created an advanced civilization that was destroyed and how they assisted in the long march to renewing civilization. These beings werethe Shining Ones of Eden and early biblical times. In Plato’s Atlantis story Enki became Poseidon, the ruler of the Atlantis.

For more than three thousand years, people have been magnetically attracted and bedazzled by Plato’s story of Enki/Poseidon’s island Empire of Atlantis and have either dismissed it as mere legend or have transformed this story into true hidden history.

Many feel that Atlantis is purely fable or a metaphor and that the ‘water’ that destroyed it is simply a symbol for a new wisdom that replaced the old.

Those who dismiss the tale of Atlantis are of Aristotle’s school. He compared his teacher's story with that of Homer’s narrative of the wall which the Greeks were said to have constructed to protect mythical Troy, but which was destroyed by divine intervention. Aristotle’s belief was that both Homer’s tale of Troy and Plato’s Atlantis were inventions of storytellers seeking to embellish their story lines.

Aristotle claimed that Plato sank the island so that it could never be found. With Homer’s Iliad as his guide, Heinrich Schliemann went hunting for ancient Troy in 1870. When he found it new life was breathed into the belief that Atlantis was also an actual place.

Balancing Aristotle's view on Atlantis was Crantor (c. 300 B.C.), the first editor of Plato's Timaeus. To him Plato’s story was literally and historically accurate. According to some sources, he even sent investigators to Egypt to verify the sources. Allegedly, Egyptian priests claimed records found on still standing ‘pillars’ verified the story of Atlantis.

Egypt is certainly the land of pillars. The stout columns of Karnak are unforgettable. Truly awe-inspiring are those three mysterious ancient pillars we call the pyramids of Giza, clumped together on the plateau of the gods. They represent a high science and industry capable of creating a nearly indestructible edifice. Are these the pillars of record?

Despite the fact that nearly two thousand books have been written about Atlantis in the twentieth century -- many written about the Atlantean origin of the Egyptian, Sumerian, Indo-Aryan, and native South American civilizations -- we may never be able to prove to some that Atlantis existed. Still, Atlantis reminds us of all that was once great about the human race, and can be great again. It is a state of mind, guided by the gods, glued together by far-flung ideas and a large measure of hope.
Here’s the essential story of Atlantis as told by Plato.


PLATO’S ATLANTIS
“Once upon a time,” Plato begins in Critias, “ the gods divided up the Earth between them.”
Each took a territory and having done so populated it with humans, “theircreatures and children.” The gods looked after human kind as shepherds look after their flocks, he notes, using mental telepathy to guide and persuade the mortal creatures in their care.

Poseidon’s share of the god’s earthly spoils was Atlantis and he settled the children born to him by a mortal woman in a particular district of it. At the center of the island, near the sea, on the most beautiful plain was a hill. Here there lived one of the original earth born inhabitants called Evenor, and his wife Leucippe. They had an only child, a daughter named Cleito. She was just of marriageable age when her parts died, and Poseidon was attracted by her and had intercourse with her. He fortified the hill where she was living by enclosing it in concentric rings of sea and land, making the place inaccessible to other humans. He equipped the central island with godlike lavishness.

Poseidon begot five pairs of male twins, brought them up and divided the island of Atlantis into ten parts, which he distributed between them. His oldest son, Atlas, was given his mother’s home district. Atlantis is named for Atlas. In the center was a shrine to Poseidonand Cleito, surrounded by a golden wall through which entry was forbidden.

For many generations, Plato tells us, a ‘divine element’ in the nature of the hybrid children of Atlantis survived. They retained a certain greatness of mind and enjoyed a high standard of living and lives of impeccable character.

But then, the divine element in them became weakened by frequent admixture with mortal stock and their human traits became predominant. They ceased to be able to carry their prosperity with moderation, says Plato. The degenerative strain began to covet power and unbridled ambition.

The god of gods, Zeus, whose eye can see such things, became aware of the wretched state of this admirable stock. He decided to punish them and reduce them to order by discipline.

He accordingly summoned all the gods to his own most glorious abode, which stands at the center of the universe and looks out over the whole realm of change, and when they had assembled addressed them as follows.

Here, Plato’s dialog cuts off. From this brief synopsis we have learned that the gods came to earth, mated with humans, created a new race of hybrid god-men, and built a protective enclosure for them at the center of Atlantis. After this race achieved a high degree of civilization it began to degenerate because of a dilution of ‘divine essence’.

Zeus, living in the center of the universe, destroys Atlantis.

I have investigated this ‘divine essence’ in my book Oracle of the Illuminati. It was also the primary subject of Gnostic text known as the Hypostasis of the Archons or The Reality of the Rulers. In short, the Gnostics believed humans possess a divine particle that is jealously coveted by a class of beings called archons or rulers. We have it. They don’t.

They want it.

The magical name ‘Atlantis’, I will contend, refers to more than just a vanished land (bridge) between Europe and America or a global kingdom that may soon arise. It is our constant craving, an irrepressible ideal; a word-symbol that conjures visions of ancient glory – a divine element -- that was lost.

Atlantis is meant to be the guiding myth of human civilization. It is the great Phoenix-bird of myths -- immolating and reconstituting over and over again. Like a psychological angel or demon relegated to the deepest recesses of the subconscious, it will rise again.

The question is when.

As evidenced by their use of stellar symbolism in their religious art the initiates of ancient times knew of the precession of the equinoxes, a time-keeping system which divides a 26,000 year ‘Great Year’ into 12 astrological ‘new ages’ of approximately 2,150 years each. They predicted that humanity would make a quantum leap to a new rung of evolution’s golden spiral during the Age of Pisces, which commenced during the time of Jesus and another in the second millennium AD at the beginning of the Age of Aquarius.

Time reveals everything.


THE MEME OF ATLANTIS

Our ability to grasp the importance of the Atlantis myth to current events is matched only by our ability to absorb the astounding. Atlantis is the missing piece in the puzzle, it is the beginning and ending of all that is, the compliment to the biblical Eden and book of Revelation’s New Jerusalem, the 12-gated city that will descend from the sky.

The theory of Atlantis has traditionally been studied almost entirely as a topic of archaeology, geology and history. This, however, is not the whole story. Atlantis is a creation myth ala the Old Testament book of Genesis. This means it is susceptible to many levels of interpretation, including the historical, but also the metaphorical and allegorical.

To use a modern word, Atlantis is a meme, a “catch all” phrase or code-symbol. Like ‘America’ it is a place name, but also a mental program, a matrix or realm of possibility.

It is a spiritual goal.

Intriguingly, the word meme is composed of ME (pronounced ‘may’), the name of the lost tablets of creation of Sumerian myth. The Anunnaki lord Enki (Poseidon in Atlantis) guarded these tablets at this temple at Eridu.

When Plato repeated this story he unleashed a mind-altering idea. Passing through the millennia and winding down road after road, through culture after culture like a river, this tune has gained resonance. As a river seeks to find the ocean, I believe the Atlantis story is itself a stargate leading us to the cosmic ocean.

If Atlantis only exists as a brain pattern or frequency nabbed out thin air by billions of antennas embedded in central nervous systems and replicated billions of times throughout history so be it. Some claim ‘Jesus Christ’ is also a meme. Look at the impact such ‘vibes’ have on humanity. Curiously, both Jesus and Atlantis are symbolized by a cross.

As is true of the meme of the Cross the symbolic representation of and substitute for Jesus, the story of Atlantis has been passed along vertically throughout generations and horizontally among groups of like-minded individuals, the great initiates. Both stories symbolize the triumph of enlightenment over ignorance. Both teachings have been in a continuous state of alteration and vigorous promotion. Both deserve their acclaimed moniker of “the greatest story ever told.”


THE CROSS OF ATLANTIS

Transmitted along with the meme for Atlantis is its symbol or icon known as the Cross of Atlantis. As with the ‘Living Cross’, the Cross of Atlantis should be viewed as a living structure, both metaphorically and technologically.

The capital of Atlantis was a maritime city with an enormous port, having alternating zones of land and sea, divided into three zones. In the innermost ring was a sacred mountain, possibly a volcano, where the original race of Atlas arose. The Atlanteans built a royal palace atop this hill and it became a ‘marvel to behold for its size and beauty’. In the middle of the citadel was a temple dedicated to Poseidon and Cleiton.

This description of two great circles of land around an island, and three great circles of water around the land reveals the symbol for Atlantis known as the Cross of Atlantis.
The Cross of Atlantis

A symbol is a sign. As the great symbolist Jordan Maxwell notes in the introduction to Stellar Theology, a symbol indicates direction or it informs one of ownership. A sign is a logo that says this item belongs to this group. This Cross of Atlantis sign says “this place belongs to the gods. Humans keep out.”
Schliemann’s City of the Golden Gates with Atlantis logo (1906).
Its main characteristic is the shape of the water canals and the land zones together
with the bridges forming the “Cross of Atlantis”.
The Center represents the capitol of Atlantis.
Although Plato does not mention this center’s name other traditions do record the name of the capital of Atlantis.
Meru is the name of this center.
The 4th century B.C. Greek historian Theopompus tells us that one of the names of the people
who inhabited Atlantis were the Meropes, the people of Merou.

The Atlantis logo is composed of a sun disk  or Cross of Light  embedded in concentric rings . According to Laurence Gardner, writing in The Magdalene Legacy, a cross within a circle is called a Rosi-Crucis – the Dew Cup – and is the original symbol for the Holy Grail.
The concentric rings.
 
The concentric rings primarily symbolize vibration. In addition, they can represent a vortex. As in the example from NASA below, the concentric rings also may represent a two-dimensional expression of a three-dimensional experience: that of traveling through interstellar passageways called stargates or wormholes.

This fact offers extraordinary possibilities when interpreting the Atlantis meme and is one that I’d like to go into here.

This hypothetical spacecraft with a “negative energy” induction ring was inspired by recent theories describing how space could be warped with negative energy to produce hyperfast transport to reach distant star systems. In the 1990s, NASA Glenn Research Center lead the Breakthrough Propulsion Physics Project.

NASA’s primary effort to produce near-term, credible, and measurable progress toward the technology breakthroughs needed to revolutionize space travel and enable interstellar voyages.
The 2-D rings symbolize a 3-D vortex.
 
In the past few years the scientifically rooted concept of wormholes and star gates, also called the Einstein-Rosen bridge, have become popular topics of such television shows as Star Trek: The Next Generation and Sliders and movies such as Stargate and Contactwhich feature ancient stargate technology for opening wormholes in space/time.

When the concentric rings of Atlantis are interpreted as a vibration -- a ring or a stargate -- it suggests that as a creation tale one of the most important concepts that the theory of Atlantis embodies is the stargate.
A modern depiction of a wormhole.

Theoretically, physicists view wormholes as time machines that may open gateways to parallel dimensions. They are the subjects of intense scientific research in America and Europe.

If we apply the three-dimensional approach to the two-dimensional concentric rings of Atlantis, we may hypothesize that it symbolizes a vortex. The Great Cross of Atlantis may be thought of as a Great Crossing place, a place of passage, to pass through one realm to another. Perhaps even to pass over the stars or pass through the galaxy.

As mentioned, the symbol of Atlantis is derived from the description of the enclosure constructed by the gods to protect the original sacred hill of Atlantis. As noted by Plato, the gods built this enclosure to keep humans out. Therefore, the sign of Atlantis could read “Atlantis: Property of the gods. Humans keep out.”’

In this capacity the Cross of Atlantis is identical to the Gate of Eden. Because Adam and Eve were disobedient to Yahweh, the god of Eden sent them out of the Garden of Eden (Genesis 3:23). He placed at the east of Eden Cherubims, and a flaming sword which turned every way (it rotated gyroscopically), to keep the way of the way of the tree of life.

Significantly, the Tree of Life is equated with the Cross. Therefore, the description of the mysterious Gate of Eden is of a rotating gate. The description of the rotating gate of Eden brings to mind a gyroscope and also the alien Stargate Machine featured in the Warner Brothers movie Contact (1996).
A gyroscope.


The gyroscopic Stargate Machine from the movie Contact.
 
Two Nubian figures stand beside a pillar in the middle of the Egyptian symbol for gate.

The pillar at the center of the image is the one featured in the drawings on the left and right.
It belonged to Osiris. It was called the Stairway to Heaven.
For more on this pillar please see my article The Ark’s Missing Piece.


The Sumerian sun god entered Earth
through a gateway  with a tree that resembles Osiris’ pillar beside it.

I can hear the reader thinking are you bleeping kidding me? The average person, let alone a credentialed archaeologist, when discussing such a phenomenon as Atlantis can barely accept the idea of vanished civilization. Adding to this mix the possibility that the inhabitants were advanced, possibly even vastly advanced from our hyper-technological civilization is nonsense, babbling (‘Babel’ in Hebrew, a word which originally meant ‘gate’).

This is as unique as it is revolutionary. It is also quite hopeful as the concept of Atlantis rising is the jewel of many prophecy hunters. As we will see, wormhole symbolism is rampant in the story of Atlantis. It suggests that the rising of Atlantis has to do with the rise of theoretical physics.

For instance, in his discourse PhaeadoPlato records the astonishing revelation of Socrates in the last moments before his execution that,
“the true Earth itself looks from above, if you could see it, like those twelve-patched leather balls”.
A twelve-patched leather ball describes a dodecahedron. The dodecahedron with twelve five-sided faces was used as a teaching tool to instruct the initiate to know him or herself as an energy system like the Earth. Incredibly, a new study of only recently available scientific data hints that the universe is roughly shaped like a soccer ball, a dodecahedron.
Dodecahedron.

Remarkably, Plato is describing Earth as a three-dimensional pentagonal web into which the soul incarnates. The ancient Greeks likely learned from the Egyptians that the human body is ideally structured geometrically to interface with the dodecahedron and its pentagonal grid.

Plato was not alone in his understanding of the 12-sided Earth. The Cherokee held a complimentary belief. In addition, the second century AD, a group of Christian Gnostics described the sphere of Earth being surrounded by a 12-angled pyramid. These 12 angles are described as “eyes”, “pipes,” and even more fascinating to our investigation, as “holes” or “halls” in the Earth! These, it appears, are the gates of the New Jerusalem.

Today, most researchers into sacred Earth energies concur that the Planetary Grid has 12 primary vortex zones, “halls” or “holes” with the Great Pyramid at the apex control. A network of temple sites throughout the Earth marks the Grid. These sites roughly include:
  • the Great Pyramid of Giza and Heliopolis (“the City of the Sun”)
  • the 1,000 foot high pyramids of southern China, 90 degrees opposite of Giza.
  • Easter Island, 180 degrees opposite the Great Pyramid.
  • the City of the Sun at prehistoric Cuzco, Peru.
  • Teotihuacan in Mexico.
  • the vortices of the Four Corners area of the USA.
  • the Mississippi valley of the southeastern USA.
  • Oak Island, Nova Scotia.
  • the South of France, centered at Rennes-le-Chateau, France.
The 12-fold form is found in numerous mythic structures including these:
Meru, the center of Atlantis,
enfolded within a 12-petaled lotus.

Arthur’s rather Atlantean Roundtable.
 
The Mount of Salvation at the center of a zodiac.

The activation of this 12-fold Planetary Grid is called the ‘quickening’ of the Earth, an increase in the vibratory levels of humanity and Earth which is thought to spark higher intelligence and increased linkage between minds. The Quickening of our civilization is a result of the “quick-beams” or “quick-rays” emanating from the core of our galaxy and likely radiating through the Meru or Center of Atlantis.


MERU: THE WORLD MOUNTAIN

Meru is called the World Mountain. Turning to Buddhist imagery we find a remarkable image of Meru.
The logo for Atlantis (left). Mandala of Meru, the center of Atlantis,
from the top down perspective (Samuel Beal, London, 1882).
Meru appears as a concentric ring.
One wonders if this is the ring at the top of the Meru symbol .
 
The hourglass (or wormhole-shaped)  World Mountain, Meru,
rises from the great ocean of space, (Japan, 1678).
The wormhole shape suggests Meru was a gateway to another dimension.


The Buddha’s death caused the collapse of the world-pillar Meru.
In the lower rightit shatters into curious cubes that suggest crystals or even other dimensions.
 

The collapse of a wormhole.

Given the puns we have explored, could the world mountain Meru actually be a whirled, whirling or spinning , mountain?
Interestingly, the Meru is believed to have been the model for the Tower of Babel, located in Su-Meru or Sumer. Further, as spinning is the same as turning (from tour), does this indicate the Tower of Babel was a spinning or turning pillar?

It is said that once Buddha achieved enlightenment he placed a victory banner on the summit of Mt. Meru, symbolizing his victory over the entire universe. Again, Mount Meru here is believed to be the central axis supporting the world.

The flag of victory also denotes Buddha’s triumph over Mara, who personifies hindrances on the path to spiritual realization. Specifically, there are said to be four types of Maras, each one representing an individual hurdle on the path to spiritual progress.

These are:
1). The Mara of Emotional Defilement
2). Mara of Passion
3). Mara of the Fear of Death
4). Mara of Pride and Lust!
It was only after conquering these four negative traits that Buddha could proclaim victory over ignorance, and achieve nirvana.
Here, it is worth a brief diversion to note that in calling Jesus ‘the Way’ the early Christians were following in the footsteps of the Buddhists. Just as converts to Christianity living long after the fact altered the images of Jesus, a similar artistic make-
over was applied to Buddha. Early Buddhist art consisted of symbolic representations of Buddha.

It was customary to represent the Buddha as a pair of footprints indicating the way to walk to enlightenment, or as an 8-spoked wheel, the symbol for the Wheel of Truththe Anunnaki symbol of king ship.
The Dharma Wheel symbol of
the 8-fold Path of Buddha or the Universal Law.


Early Christian 8 rayed wheels.
 

The 8-rayed symbol of the Nibiru (gate).

Wherever archaeologists discovered remains of the early Sumerian civilizations the symbol of the “the Gate of the Gods” was prominently displayed. The Sumerian god Enki became Poseidon in the story of Atlantis.

The Sumerians depicted this gate as an eight-pointed star. This star-sign denoted such terms as an, the ‘Lord Anu’; dingir, the ‘Bright One’; an, ‘high’; and ana, or an, ‘heaven’. It was often found as a determinant in front of the names of the Shining Ones.

Thus, dinger E.A indicated the ‘Shining Lord of Waters’.

Sitchin assigns the Babylonian version of the symbol of the Cross of Light to Enki’s home world the Nibiru, which means ‘crossing place’ or ‘gate’.


The particle accelerator of Atlantis

Relaxing after a presentation on this subject in Florida a few years ago, a scientist approached me. He told me he was asleep through most of my presentation… until I “putup that blueprint.”

“Blueprint? What blueprint?” I asked.

He fished through my slides until he came to a 2nd century drawing of the Meru pillar or tower. In my talk I had presented it as an example of a possible ‘Grailtuner’ and a candidate for the rod shown in Jesus’ hand in early Christian art. (For more please see my articleJesus, FDR and the Meru Superantenna.)
"That blueprint,” he responded.
Studying the drawing, the scientist told me that he designed particle beam weapons for a living. Laser cannons. Light sabers.
“You know, Stars Wars-type weapons,” he said.
“Your Meru drawing is a blueprint for a particle accelerator and a particle beam weapon,” he said knowingly.
Squeezing his thumb and forefinger together to mimic a pincer, he said the weapon is designed to rotate on the circular platform. The ‘horns’modulate the pulse emanating from the weapon.
Late in 2004 digital artist Jack Andrews rendered the Meru drawing in 3-D on a computer.
 
A cyclotron consisted of two large dipole magnets designed to produce
a semi-circular region of uniform magnetic field, pointing uniformly downward.

Presented here is a comparison of the base of the Meru drawing with a plan for a cyclotron, a particle accelerator designed by Ernest O. Livermore in 1929 and developed in the early 1930s (coincident with America’s shift to a technologically based society).

The cyclotron was a necessary technology used in the splitting of the atom and the development of the A-bomb.

Glancing at the drawings it is easy to see why the scientist saw a similarity between the two designs. The question is:
What in the world is a blueprint for a particle accelerator doing in a 2nd century Chinese manuscript?!
One can see that the Meru drawing is an axis that resembles an antenna (or a microwave weapon from Star Wars). There’s a reason for this. One well-known scholar of Buddhism quoted by Victoria LePageLama Anagarika Govinda, says Meru is,
“the seat of cosmic powers, the axis which connects the earth with the universe, the super-antenna for the inflow and out flow of the spiritual energies of our planet.”
Today, scientists call these ‘spiritual energies’ high energy cosmic rays.

This astonishing drawing was among the famed Dunhuang Manuscripts discovered in the secret repository the Cave of the Thousand Buddhas early in the 20th century by Hungarian-born explorer Marc Aurel Stein. According to the Order of Nazorean Essenes(Essenes.net), numerous 3rd century Manichaean-Christian manuscripts were part of the Dunhuang ‘hall of records’.

Historians claim monks in hidden monasteries in Central Asia trained Issa (“Jesus”) during his 18 ‘missing’ silent years between 12 and 30. He traveled the mountain passes and taught widely in the monasteries and markets.
On the next page, we see a comparison of apex of the Meru pillar with the cone featured in a scene etched onto a golden plate and presented to King Tutankhamun.

Author Z. Sitchin proposes this an Anunnaki space craft on a silo.
Bottom Right. Top right: A drawing etched onto a gold plate presented to King Tutankhamen made by Nubian goldsmiths.
Z. Sitchin proposes it is an Anunnaki craft on a silo.
The stargate model proposes it is a warp craft instead.
Note the pillar at the bottom center of the drawing.
 
Detail of the base of the Meru pillar rendered in 3-D by Jack Andrews.
It creates a ring or a vortex. Note, the arrangement of the Central (or Whirling) Mountain
surrounded by four subsidiary peaks.

The Cross of Atlantis with the Meru pillar in the center by Dana Augustine (left).
The apex of the Meru pillar, the ‘warp craft’, by Jack Andrews (right).
 
My working hypothesis is that this diagram, schematic or blueprint is a mandala whose symbols point to the function of the actual thing… an instrument of some kind capable of conducting the spiritual energies of the planet.

Mandalas are “read” or memorized for visualization during meditation. They are blueprints of the three-dimensional palace of the deity. The purpose of the mandala is two-fold: to acquaint the student with the symbols of the deity (i.e. Buddha, Christ) and to allow the student to “enter into the mandala”; that is, to enter the frequency or vibration in which the deity lives, i.e. ‘Meru’.

This is how the mystics of Shambhala were raised from a man to a god-man. They mastered the Meru symbolism. This raised the vibration of their mind and body and he entered the mysterious realm of Shambhala.

In the diagram of the base of the Meru pillar we notice it has four sides. The arrangement of the Central (or Whirling) Mountain surrounded by four subsidiary peaks is found in the Navajo sand painted mandalas also corresponds to that of Mt. Meru, flanked by its Four Guardians and their corresponding four subsidiary mountain peaks. In India, as with the Navajos, the Four Guardians are also represented as either gods (Lokapalas), mountains, snakes (Nagasor birds (Garudas), which are frequent animal shapes assumed by them.

Moreover, each of the Four Hindu Guardians is also associated with a heraldic color, in exact correspondence to the Navajo ones: White, Yellow, Black and Red. These, of course, are the four races of humanity, which originated in Eden or Atlantis, according to legend.

The Four Guardians are sometimes represented by the Four Trees or by Winds, Suns, Moons, Archangels, Bats (Vampires), Thunderbolts, as well as by Coiled or by Standing Serpents resembling zigzag lightning and ball lightning.
The four guardians. Egypt (left).
Meru (right).


Each of these four drawings match what we would see viewing the four ‘mountains’
and the Meru particle accelerator from the top down.


Solomon’s Temple (left). The INRI cross of Christ (right).
 

The Meru pillar (left). Rose-Apple Land (Right).

According to a conversation I had with a Tibetan White Sand Mandala designer, the concentric rings at the base of the Meru pillar represent water. This is confirmed by Philip Rawson in his book The Art of Tantra in which he presents a painting (above right) of Rose-apple land. I am most intrigued by this place name ‘Rose-apple land’. When we apply this place name to the perceived function of the Meru antenna or accelerator, it suggests that it created a force field.

A particle accelerator is an electrical device that generates charged particles, such as electrons, protons and ions, at high energy. So-called “nuclear accelerators” are used to split the atom for scientific research, but most particle accelerators are built for more practical applications. They are used to manufacture a myriad of products including semiconductors. They are also used as X-ray machines for cancer treatment and for detecting weaknesses in materials.
One of the early particle accelerators responsible for development of the atomic bomb.
Built in 1937 by Philips of Eindhoven it currently resides
in the National Science Museum in London, England.

Particle accelerator.
 
The Large Hadron Collider (LHC) is being built at CERN, the European laboratory for nuclear research. Costing $3 billion and expected to be completed in 2007, it will be the largest particle accelerator in the world for nuclear research. While making 17-milerings at nearly the speed of light, protons will be made to collide into other particles 10million times per second.

The main purpose is to find the Higgs boson, considered by some scientists to be the fundamental element of matter and often called the “God Particle.”

In addition, physicists hope to use the collider to answer the following questions:
  • What is mass? (We know how to measure it - but what is it?)
  • What’s the origin of mass of particles? (In particular, does the Higgs Boson exist?)
  • Why do elementary particles have different masses? (I.e., do particles interact with a Higgs field?)
  • We know that 95% of the universe‘s mass is not made of matter as we know it.
  • What is it? (I.e. what is dark matter, dark energy?)
  • Do supersymmetric (SUSY) particles exist?
  • Are there extra dimensions, as predicted by various models inspired by string theory, and can we “see” them?
  • Are there additional violations of the symmetry between matter and antimatter?
As of June, 2005 no experiment has definitively detected the existence of the Higgs bosons. The search for the hypothetical elementary ‘God Particle’ is reminiscent of ancient metaphysics. According to the Zohar, manna, the food of the gods, is made (detected/produced) by a Manna machine strikingly reminiscent of the Merupillar/particle accelerator. It starts its journey as dew and falls to the ‘field of holy apples’.

The people who preserved these secrets called themselves the Reapers of the Holy Field. The fact that manna was called ‘blessing’ or ‘mercy’ (meru-cy) tell us the ‘holy field’ is a beneficial vibration. The reapers are the ones who know how to harvest the (blue) apples from this field. They use particle accelerators. (Later, we will compare the human body with these devises.)

It is CERN’s search for extra dimensions that is most intriguing to us. What will they find?

In addition, in the next few decades, the possibility of black hole production at the highest energy accelerators may arise, if certain predictions of superstring theory are accurate (Scientific American, May 2005). A black hole is an area of space-time with a gravitational field so intense that its escape velocity is equal to or exceeds the speed of light.

As we can see from the comparison of the spinning black hole presented here there is a striking similarity with the symbol of Atlantis.

I’ll leave you to contemplate the similarity.
This computer rendering shows matter whirling into a spinning black hole,
whose shape is distorted and not spherical.