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THE HACEDONIAN LECTURES
Le c tur e
Do what thou wi l t s ha ll be the o f t he Law.
Tha nk you f or attending this on Haat Ha qi cki I h ope t he infor m-
a ti on wi l l prove us eful to you and t o your pr ogre s s on the Path o f
Initiation. I want t o thank t he Lectur e r and t he Tra ns l ator fo r br ing i ng
my 'wo r d s to you; I ' m not sure i f i t i s the s a me pe rson . I f e e l like a
g hos t spea ki ng to you t h roug h a He d i um a nd a Sp iri t GUi d e , but once we
start t o trade questi ons and a nswer s , we wi ll be c ome mor e solid to e ach
other.
We a ll have o ne t h ing i n c ommon- -an i nt erest in Hagick . I hope t hat y ou
a re pr e s entl y p r a c t ic i ng Hag i c k, inte nd t o practi c e it i n the nea r
fut ure. Just l earning a bout Mag l ck wi ll not change you nor the wor l d
ar ound you ; Hagi c k be g ins and end s in t he phys i cal wo r ld , al though t he
middle parts ha ppe n in ways and in p l aces that t he un init iated kno w l itt le
about .
When I use the word " Haq Lck v , I me a n it i n the se ns e o f Ale lser Cz c wke y t s
de f i ni tion : Hag l ck i s t he Sc i e nce a nd the Art o f ca using change to occu r
in c onf ormi ty wi th Will. Haat Magi c k i s based o n t he conce pt o f Ha a t , the
Egypt i a n neter o f truth , j ust i c e , hones ty, accurac y a nd ba lance. In
Eg yp t ian ar twor k , Haat i s pi c t ur ed as a bea uti f ul young woma n, da ught e r o f
Ra and . .... I f e of Tehuti /Thoth , . who wea rs a f e a the r i n her headband . She i s
the mea s u re against .... hich the heart s of t he dead a r e weighed 1n the sca le
o f Anu bis i n the cour t of Osi r1s i n t he Hall of the Haat i . Su ch a
judge me nt s c ene is s hown in the Papyr us of An i i n t he Br i t i sh Mus e um.
Haa t Magick is a fo r m o f Ma g i c k , a nd fit s into Crowle y 's scheme
of Aeons very neatly . He based h i s theory o f Ae ons , o r distinct per iods o f
t i me whe n humanity thought and acted in certain ways , on the sacred Name
o f God , Tet r a gramma ton, as represent ed by Egyptian god f orms .
j,.
Yod (the Father) wa s a time o f i nva s i on, c onquest , r epres sion a nd
patr i a rchy , and had its image i n Os i r is. In the We s t er n and Middle Eas t e rn
wor l d , the Aeon o f Os i r i s saw the r i s e of Judais m, Christi an i t y , a nd
Islam. Cr owley saw the e nd of t he Ae on o f Os iris at the writing of the
Book o f the La w, Liber AL vel Leg i s.
He (t he Mo t he r) had her t ime bef or e the Aeon of Osi r is , eve n though
l et ter c omes s e cond in Tetragrammaton. The Ae on of I s i s wa s a t ime of
p e ace and pros peri ty, when t he Godde ss was wor s h i ppe d under many different
na me s a t man y p l aces. Her Ae on saw t he changes of human it y fr om hunte r to
her d sman to fa r mer to ci t izen .
Vau (the Son ) i s Horus , the hawk -headed Lord o f t he Sun, a nd ch ild of I s is
a nd Osi r is . The Ae on o f Hor us be ga n i n 190 4 with the writ ing o f the Book
o f the La w, a nd c onti nues to this day. The tas k of this Aeo n is t o d e s tr o y
the rema ins of t he Aeon of Osiri s , to wipe out a ll the inst i tuti ons of
z e pr e s s Lon-i--bed gover nment , Baa. schools , bad c hur c he s , bad war s , and a l l
si t ua tions wher e one pe r s on tries to cont r o l t he thoughts a nd a c ti ons o f
a no t her pe rson .
Second He (t he Daughter) , i s Ha a t , whos e Aeo n began i n 19 7 4 e ; v . . with t he
writing of Li ber Penna e Prae numbr a. The Aeon of Ma a t d id no t end the Ae on

page 2.
of Hor u s , but i s in effect al ong with i t . Maatl s wor k i s to re b u i l d a n ew
wo r l d soc i e ty f rom the ashes of the Os i r i a n Aeon, making sur e t hat j us tice
a nd truth a re g i v e n a chance to guide human li f e, everywher e .
This sounds l ike a n impos s i bl e job, but i f o ur Ha q ick i s d one well anrl
done co r rectly, we ca n do i t .
I 've added t wo mo r e Ae ons to Crowley 's ori q ina l four . Bes , the dwa rf god
f rom the interior o f Afri ca, r e p r e sen t s t he Namel e s s Aeon, the t i me s o f
p rehistor y be for e the Ae o n of IsIs . He r epr e sen t s t he Ancest ors , the
s ha ma ns , the f I r st h umans t o wat ch the s t a rs and t he wor ld around t he m a nd
t o do rituals a nd t r a nc es t o he a l , hunt , and s peak wi t h the spi r its .
Harpocrat , the chi ld s eated on a lotus or stand ing o n a c rocod i l e , i s t he
Lo rd of Sil enc e and t he i mage f o r t he Wo r d l e s s Ae on , t he t i me s o f t h e
f u t u re . He s i g ni f i e s the Descendants , o u r children and g r andc hi l dren a nd
their " c h i l d r e n.
The natur e o f Hag i ck i tself has evo lved thr ough the Ae o ns , si nce e ach Aeo n
has i t s o wn Ha gi cka l Formula and change in t he directi on o f the Ha g i c ka l
Cur r e n t . The late Twent iet h Ce n tur y i s a t ime o f ma j or world c hange , a nd
s eems t o man y peopl e to be cha ot i c, da ng e rous and threat en ing . New di s c ov-
e ri e s in science a nd tech nol o gy ar e occ urring t o o oft e n t o all ow f or e ven
o ne g e ner a t i on to pass be f or e reality sh ifts i n t o a ne w mode. We 've g one
f r om the fir s t f l ight of the Wright brothe rs' a irpla ne at Kitty Hawk to
walking on the moon i n less than a century . I can s t i l l reme mber a time
wi tho ut t. e Lev LeLo n , a nd no w t here i s d eve l o p i ng a gl obe-spa nn i ng computer
Inte r ne t . Ev en t ho ug h s ome pe opl e fe el l ost and fearful, i t's a wonderf ul
time to be ali ve .
Thi s c haot ic ti me o f transiti o n i s excell ent f or Ha g i c k . No t h i ng i s na i l ed
down ti g ht, e xc e pt f or t he a b s ol u te fac t t hat t omorr ow wo n 't be li ke
today. We have t he oppor tun i ty to de c isi ve ly influence the e s senc e a nd the
s hape o f the f uture t h r o ug h c ommuni cati ons on the Outer, and t hrough
Ha gi ckal Workings on the Inner. How to best d o this c a n be di scov ered,
pe rhaps , by under sta ndi ng how Ha gi ckal theo r y and p ract ice has gr own fr om
the far past to t he pre sent .
F rom s cant archeolog i cal evidence c omb i ned wit h intros pe cti on , s o me
thi nke rs say t hat our c a ve - d we l l i ng a ncestor s ba sed t he i r p r acti c a l Hagick
o n r ite s to cal l a ni ma l s f o r the hunters , t o heal the s ick , and t o b ury
the dea d . The a nci e nt High Ha qi ck we know littl e about , exc e pt that
neat ly-plac ed bear sku lls in a cave see ms t o i ndicate that the bear wa s
e it he r wo r s h i p pe d a s a supernat ur a l bei ng, or was s een a s a way into power
for the tr ibe . At s ome burial s i t es, red oc hr e on h uman bones see ms t o '
s how tha t the a ncestors be lieved in some t y pe o f li f e a f te r death .
.-
Hos t o f wha t we k no w o f p reh i storic Ha g i c k i s gue sswork , but pr a c t i c e s of
p ri mit i ve tri be s today ma y gi ve us clue s t o the ways o f t he past . I t' s
also hel p f u l to travel t o t he Inner p l ane s t o ima g i ne (or remember ) wha t
yo u r o wn Ha gi ck wo u l d be like i f you li ved under the same condit ion s that
our ea rli e st hu man ancest ors d id.
Whe n o ur br ains b e c a me c ompl e x e nough t o hous e a mind comp lex enough t o
have abstract thoug h ts , a nd to f orm language refi ne d enough to di s c us s
abs trac tions , we b ega n t o tr y t o ma ke s e n s e o f t he world ar ound us a nd t o
u nders tand the meani ng o f l i f e . For the f or c e s beyond o u r con t ro l , s uc h as

page 3 .
wea the r , sexual desire , f e rtil i t y o f the tribe and o f t he food supply ,
death, d reams , a nd so on, we inv ent e d pe rsonalities a nd cal led them gods
and s p i r i t s . We d re w par allel s a nd compa r isons be t wee n t hem and our own
emot ions and experiences , and so came to p icture t he gods a nd s p irits as
huma n -like wi th (at t ime s ) a nima l c ha r a c t e r i s t i c s t hat s ign ifi e d speci fi c
powers. Like humans, the gods we re m a l ~ and female ( with an occas i ona l
a nd r og yne ) , a nd t he roles ass igned t he m re f lected t heir gende r
c ha r act e r i s ti c s .
We as sumed that the gods a nd spirits could be i n f l ue nc ed, as human beings
are i n f l ue nc e d , b y gifts a nd praise or by a ppr ove d behavi or. If f lattery
and . prai se wo r ke d o n thos e huma n s who we r e bigger a nd st ronger than we
we r e, and who c oul d be br ibed int o no t hur t i ng us , t he n t he qods a nd
spiri ts s hou l d be able to be i n f l ue nc e d and br ibed i n the same wa y . Thus
began reli q i ous wor s h i p and sac rifi ce . Beyond the a v oidance o f pain ,
re l i g ion began t o be seen as a s ou r c e of b lessing a l so , i f our gif ts a nd
be ha vio r we r e accepta b le and p l easi ng .
'--
The gods a nd spiri ts de ve l oped as ou r e xpe r i e nc e s developed , changing to
meet the pUbli c and private needs o f humans.
The Aeon o f Is i s br ought the t ransit ion fro m hunting and herding to the
de ve l o pe me n t o f a gricu lture , cit ies , a nd the a rt o f writ i ng . The ima ge of
t he Goddess c ha ng e d fr om c rude figurines a nd drawings o f the Al l -Mathe r to
a mul t it ud e of pe rs onalities and pat r onage o f love , war , seasona l c ha nges
and as pects o f Natur e. I sht ar /Ast a r te /Asht oreth wa s s t rang , de s ireable ,
fierce , be aut i f u l and powe r f u l . Hys t e r y s chool s a nd bod ies o f Initi ates ,
s uc h as those o f t he Eleusini a n Mys t er i e s, f ar med ar ound the mys tica l
a spects o f t he natural wor ld , seeing d eath and reb irth mirror ed in the
tur n ing o f t he seasons and in t he myt h o f Demet er a nd Per se phone. I n
Eg ypt , pr i e s thoods and Temples o f t he vari ous net er /gods di scove r e d the
Ma g i c k of t he Word , o f t he powers of Name s, o f t he value o f wri t i ng .
In the Aeo n o f I sis , Mag i c k became in tricate and spe cialized ; i t be ga n t o
di sti ng uish i t s elf fr om r e ligion in a numbe r of wa ys . Th e esse nt ia l
fe at ur e of Hag i ck is that i t wo rks b y c omma nd i ns tea d o f pra yer. The i dea
i s that if y ou know the Tr ue Name o f an entity, you can b ind it to your
Will , s i nc e a True Name is t he essence o f a thing 1s nature . Another too l
f or wor k i ng Ha g i ck is t he Ward of Powe r , to be spoke n in one 1s True Voice ,
o r "Ma Kh er u". Th e Ha Kheru is d i scove r ed t hr ough s elf - kn OWl edge , and i s
s e a t e d i n the car e of one 1s be i ng . Speaking with i t c reates vibrations
t hat s peed thro ugh t he wor l d and c ha ng e the a bj ect o f t he Hagickal
i n t e nt ion.
I si s was consi d er ed t o be such a gr e at Ha gi ck i a n t ha t s he wa s a b le to ga in
c ontr o l o ver Ra himsel f by f or c i ng h im to revea l his Tr ue Name t o her . She
ca use d a ve nomou s s e r pe nt to b i t e the Sun Gad a nd bring h im nea r death ,
then wi thhel d the ant idote to the po i s o n until he t ol d her hi s Tr ue Na me .
There ar e s ti l l cu l tur e s alive t oday where you ke ep y our Tr ue Na me a
s e c r e t so t hat no ne ma y ga i n powe r ove r you .
The Aeo n o f Os i r i s gradua ll y da wne d when popu l a t ion pres sures requi red
tr ibes a nd na t i ons to move be yond fo r mer te r r i t o r i e s wh os e l and, a ni mal s
a nd plant s c o u ld no l ong er suppor t t hem. When these trave l l i ng t ribes met
the nati ves o f t he l and s t he y fo und , war s of conquest a nd d efense often
det er mi ne d who con t r o l l e d the disputed ter ri t ory. Ha le gods , gods o f wa r
a nd kingship, g ods o f a f a the r hood t ha t he l d the powe r o f l ife and d ea t h
page 4.
ov e r wi ve s a nd c h i l d r e n , soon overs hadowed and obscured the worship of t he
goddess , t he r eve r enc e o f the Maiden , the Mothe r , and t he Crone.
The fathe r -gods wer e t he Lords o f High Pl ace s , s uch a s the Ar ya n sky- g ods,
I ndra and Var una , Da i us Pitar / Ze us / J uo i t e r o f the Mediterranean r e g i on , o r
Ya hve h meeting hi s pr o phets 0 1\ the mount a in tops. The g od de s ses ha d bee n o f
t he e ar th , moon a nd stars , but the gods wer e o f the storms , the thund e r
a nd light ning. As seems t o be huma n c us tom, t he gods o f the conque r e d
peoples b e came t he demons of the c onque r e r s , a nd the i d e al s o f t he wa rr i o r
son and the ruling f a ther f ound e x pr e ss i on in the abs ol ute autho rity o f
t he ma l e over fe mal e .
The hei ght o f t he Aeo n o f Os i ri s expr essed i t s e l f i n Yahwe h i s m, Chr i s t i a n-
i t y a nd I slam; in the Me d i eval centuri es . the beginn ings of secular.
sc i ence sepa rat ed fr om Ha q i c k i n Al che my a nd Qaballah . The latter ga ve
r i se t o mat hema t ics a nd the ology, and t he forme r to c he mi s t r y . As tr onomy
has eve n o lde r r o ots , a s astr ol og y r eache s back i nt o prehist or y.
Ma gi ck , in the Aeon of Osi ri s , operat ed on the f o rmula o f t he Dyi ng God ,
wi th a reb ir th o r r e s u r r e c t i on c omple t ing t he Mys ter y o f d e ath . Hagi c k
towa r d t he Oute r , physi cal as e videnced by t he Al c he mi c a l
goa ls o f the Phi l osopher s ' st one and the Elixi r o f Life. The st one af t he
Wi se wa s supposed t o be able t o turn ba s e meta l s into g old , and t he Elix i r
wa s reputed t o i mpa r t yout h and immo r taili ty. EnqU i ry i nt o the phys i c a l
real m wa s tolerated by the establ ished r e l i g i ons , wh i l e t he sp i ri tua l
r e a l m became the e xc l us i v e pr operty of the c hurch , s yna gogue and mosque .
The neare st th ing to traff ic sp i rit s and d e mons we r e s pe lls and c o n-
jur at i ons us ing va rious na me s o f God t o compe l t he uns e e n e n t ities to
serve t h e Ha gi ck ian's will; the th in t o ler a nce o f such pr ac tices by the
Church depended 'o n ma i n t a i n ing t he fo rmal ity of Godt s s upremecy in a l l
o pe r a t i o ns . I inte rpret t he l e g e nd of Fa ust a s Church propa ganda wa rning
of t he d ange r s of l us t for knowledge ; far better t o be a sheep f e d on
f a it h than a d u pe o f t he De vi l .
Foll owe rs o f the Ol d Religi ons conde mne d as by the
Inqui sition, a nd we re accused o f wor s h i pp i ng Sa ta n- -even though s atan, a s
a f a llen angel and enemy o f God , wa s a Christian i nv enti on .
The g r e a test c ont ributi on o f the Os i r i a n Aeo n to t he p ractice o f Ma g i c k
wa s the invent ion of the scientifi c method , the use of exper ime ntat ion and
r esea rch. The ou t s ta ndi ng exampl e o f Hag i ckal e xperi ment at i on during this
Aeon wou l d be t he work o f John De e and Edward Kel ly i n t he i r scrying wh i c h
yie l ded the En oc h ian/Angelic language . At t he transiti on the Ha q i c ka l
Cur r e n t fr om the Ae on o f Os i ri s to the Ae on of Horus , Al ei s ter Cr owley put
much e mph a si s o n t he s c i e nt i fi c method also .
I n t h e o f Ho r us . the c onc ept o f True Will (T he l ema ) seems t o be the
co r e c ontri but i on t o the High Ar t. Th e de cay o f t he Os ir ia n Curr e nt had
b roug h t Hagi ck t o the s or r y stat e o f repeating itself fruit le ss ly,
manifesting i n f ossilized Lodge ritua l s, i n s p i r i t ua l is t i c s ea nces o f
d oubtf u l ho ne s ty a nd i n cosmic scena ri os of Root Races a nd Pe r f ect
Ma s t e r s . I n the s e a rch for Tr ue Wil l , howeve r , the I n i t i a t e had to d o
wor k o n the Inner planes t o a cqu ire sel f -knowle dge. Trad itional
r i tes and pract ice s ..... e r e o f min imum hel p, wa rming -up exer cises on l y .
1'he l ema , as a s y s t e m o f Hag ick , rea c he s beyond the cramped and pett y a i ms
r
page 5.
o f a s e ar c h for qold and e t e r na l y ou t h , and ad opt s oriental wis do m; Tr ue
Wi ll 1s i nd i st ingu i sha ble fr o m t he Ta o . Crowle y wa s a ls o a g r e at s yncre t -
ist , tra ve l l i ng a r o und t he wo rld a nd a nd pr acti ces
f rom ma ny c u ltur es ; these he i nc orpo r a t ed into h i s s ys t e m t o t he be ne f i t
o f us who a r e h i s hei r s . He al s o b r o ught women a nd the g oddess
ba ck i nt o the temple , al tho uq h i n wa ys a d j us ted to hi s l lkinq and a l wa ys
in pa rtner sh ip wi th a male e n t i t y . Nu l t had her Harli t , BABALON he r Pa n ,
a nd the Sc ar l et Woma n i s e ve r wi t h he r Be ast .
Ho rus en t hr o ne d Os 1r i s in the Ki ng d om o f the Dead a nd became the Lord o f
the Li Vi ng . Th e Ha glckal t a s k o f the Ae o n o f Hor us i s the des t ruc t i o n o f
t h e r e mna n t 5 o f t he Ae o n of Os i r is. Ha ny of ou r t radit iona l ins t i t u t i o ns ,
suc h as Ch u r c h , s t at e , nat iona l bo undar i es , xe nopho b i c t ri ba l i s m and
d ome s tic d espo t i s m have outl ived their s u r v i va l v a lue a nd a r e hampering
h uma n d e v e l o pment . The enl i ght e ned a na r c hy t hat wo ul d r e p l a c e these
inst ituti o ns can o n ly f un c ti o n whe n e v e r yo ne knows h i s o r h e r True Wi ll
and p r a ct i c e s i t.
The Ae on o f Ha a t i s run n i ng c o ncur r e nt ly with t he Ae o n of Horus . We d o n' t
e x i s t in a vac uum, and if Hor us is busy de s t r oyi n g t h e poi sons and
r e e t r ict ions o f the pas t, Ha e t; i s 'Work ing t o c ha nge t he huma n cace i n t o a
s p eci es t hat d o esn 1t ne ed wha t i s d i si n t e g r at i n g .
I f y o u us e t he i d e as a nd powe r o f the Maat Cur r e n t c orr e ctl y, y ou bec ome a
l i Vi n g t a l isma n o f ou r spe cies , a p i on e e r wh o se expl or at i o ns unl ock a new
wa y o f be i ng and l i vi ng. As yo u d e l i be r a t e l y und e r t a k e t he muta tion i n to
d o uble consclous nes s , yo u br oadcast i n fo r ma tion o f y o u r e xpe r i e nc es and
met ho d s i n to t h e a s tral menstr u u m/ Aka s h a f r o m wh i ch ot h e r s e e ke rs a nd
c hang ers c a n rec ei v e it , modify i t , and use it in t he wa ys mos t s u i t e d t o
indi v i dua l c irc umst ances. You a l s o wr it e a b o ut it a nd s pe ak a bout it i n
si tuat i ons where it's a p p r o p r i a t e t o d o s o .
As t h e Daught e r o f Tet r a g r a mma ton , Haat i s n o t me r e l y a n e c h o o f the
Mo t h er . Sh e i s a n ew f o r ce , act i ng a bo ve t he re l eva nce of g e nd e r, fr e e o f
d e pendenc y o n r elati onshi ps eve n tho ugh her " spec lal t y" i s t h e f or mati o n
a nd change o f a ll type s of r e lat i ons h i p s . She needs no mal e to va lida te
h er o r h er p owe r a nd p r i nc i p l e s , nor d o es s h e need a n o t her femal e ; s h e
h e rs e lf 1s bo th and neither .
The Ma gi c k o f Haa t trans c e nds the a i ms o f pa s t Ha gi c ks . Al tho uqh Ma a t
Ma qi c k c an ma n ifes t a s humbl y a s t he s ha r ing o f a cup o f a h e a l i n g her bal
t e a, i t c a r es n o t hi ng f or the t r ansmut ati o n of me tals or for f i nd i n g
e t e rnal l i fe. Eve n though Maa t Magi ck has s e ve r a l f or ms o f ba ni s h me nt a nd
e xo r c i s m, i t marche s i n t o t he d ar k side o f e xi s t ence to inves t iga te and
c o n t ro l the mons t er s of t h e Inne r a nd t he Ou t e r wor l d s . I f a n y o f the
tradi tional benef its o f a s we alt h, i n f l u e nce , f a me ,
l o nge vit y , comma nd o f Ele men t al s , d emo ns, a n ge l s , de vas o r t h e invoking o f
g od s and t h e g a i n ing o f the i r powe r --co me i nt o the po sse s s i on o f a Ha a t
Ma g i c ki a n, t he y a r e me r ely unimpo rt a nt s i d e ef fe c t s of the ma i n a i m.
Th e ai m o f Ma at Ma g i c k i s t h ree - fo l d: a l t he pe r s ona l t r ansf or mat i on o f
t he Ha a t Haqi cki a n t hroug h d@e p se l f-k n owl edqe i nto a d oub l e -co nscl ous -
n e s sed Ho mo v eri t as a nd un i t o f Div ine I n t e l l i g e n c e; b ) t he t r a nsf o rma t i o n
o f t h e h uman ra ce, through t h e c onsci o u s wo r k o f t h e li v ing and of the
s o on -to- be- b orn , i n t o Homo v e r itas , t h e n ew s pecies of ma n k i nd ; and c)
e duca ti ng ourse lve s i n t o a mi nd l a r g e e no ug h t o successf Ully c ommu n i c a t e
and a ct with n o n - h uma n int e l li g ence s .
1
I

page 6.
The Hagicks of the Wordless Aeon a r ~ beyond the scope of these lectures.
When you become adept at Haat Hagick, their nature will present itself to
you.
I'm sure that you can think of many more details, confirmations and
contradictions to the sketchy history of Magick presented here. I have a
few poirlts to think about and perhaps to discuss among yourselves.
Why should anyone study and practice Hagick?
What are your purposes in life, beyond the basic biological urges?
What can Hagick do for you that you couldn't get from science, art,
religion or philosophy?
What is your opinion about God; telepathy; existence after death; Jesus
Christ; Javeh; Allah; Buddha; human evolution; science; art; UFO's and
aliens?
What is your vision of your own future, and of the Eu t ur e of the human
race?
Please send me any questions that arise, and I'll do my best to answer
them. Thank you for your attention, and success to your work.
Love is the law, love under will.
Nema
(November 6, 1994 e.v.)
-
Pa ge 7 .
Se co nd Lectur e
Do ..... hat t h ou wi -lt shall be the ..... hole of t ile Law .
We l c ome t o o ur s e c ond s e s sion o n Haa t Maglck.
Altho ug h ma ny pe op l e be g in s t udy i ng Hagi c k li mi ted or nebulous r ea s o ns
s uc h as f ame and fortune o r: curi o us i t y about the Occu l t , Ha g i c k ' s p ri mar y
ef f e c t is the per s onal tra nsf orma ti on of the Hagi ckian . For the no bl e o f
heart who s e e the s o r r y cond i t ion of the world t oday a nd want to c ha nge it
fo r the be t te r, t he i de a o f pe rsona l t r a ns f o r mat ion may s e e m too self -
c e nter e d a nd too na rrow. The Ha at , t he Tr ut h o f t he si tuat i on i s : unl e s s
we f Ul l y human, un l es s we our s e lves , our ta l ents and o u r
powe r int o a c lean and conc ent rat ed ins t rument , we la ck t he means to
change the ..... o r ld .
So h ow d o we be g i n the Great Wor k of t r a ns f or mation? We r e v i ew wha t we
k no w abo ut ou r s e l ve s be f or e mov i ng on t o di s c over t ha t whi c h We don 't
Kno w. Our bUsy l ive s leave litt l e t i me f or e xa min i ng our s e lve s , ha rd l y a
c hance f or c o nt e mp lat i on a nd me d i t a t i on on our I nne r r e al it ies . We ha ve t o
make t ime f or t hi s ; ope n i ngs be twee n obl iga t io ns a nd e ve nt s will no t occu r
s pont a ne o us l y , s o t hey mus t b e manu fact ured . We ne e d t o at l e a s t an
ho ur a da y for ou r Mag i ck a t a ti me when we a ren' t too t ired or s l e e py t o
ma i nt a i n f u l l alertne s s a nd a t t e nt i o n.
We als o need t o make a p lace i n whi ch t o d o Ha g i ck, a spec i al sac r e d space
de di c at e d t o t h e Wor k , a Te mpl e. Hos t o f us l i ve i n c i t i es , t owns o r
Vi l lag e s whe r e t he pri va c y a nd s ol i t ude o f the wood s, s hore or mount a in
a r e a vail able to us on a da il y bas is . We must t he n p l a n on using a n
i ndoor s pac e f o r our Temple. Us e you r c r e a t i v i t y a nd i nge nu ity in this. I f
y o u don't have t he luxury o f a regUlar r oom tha t yo u c a n use exc lusively
as a Te mp le, then seek out an attic, basement, ga r a ge , sta b le , et c . t ha t
c a n be conv e r t e d by Art a nd Wi l l into your hol y gr ound . If neces s a ry, use
a r oom d e d i c a t e d to othe r purposes, a r oom t hat you c an change Into y ou r '
Te mple by movi ng the f ur n it ur e a r ound, li ghting candl es a nd i nc e ns e ,
log the .l i g h t s of f a nd ba n i shing thor ough l y.
Fi nd or make the cl a s si cal Hagicka l -t oo l s o f wa nd, s word , cup and pa n t a c l e
a s y ou l ocate a table or other surface t o use a s an a ltar. An appr opri ate
cl ot h t o d r a pe over i t can mak e a n al t ar f r om a d e s k, a pack ing c r a te or a
c ha ir . Le t y our s ense o f Art r ange f reely. Ge t a n o t ebook to use f o r y our
Ha q Lcka I Rec ord , and 'Write in i t eve ry day . When you ha ve your Templ e and
its furn i sh i ngs and t ools assembled, create a r itual fo r de d i cati ng it and
the m t o t he Gr eat Wor k and t o t he Haa t , the truth of your e ssential s e l f .
A phys i ca l Temple of s ome kind , no mat t e r how ske t c hy a nd symbol i c y ou
mak e it , i s ne c e s sa r y t o Ma q ick , and e spe c i a l l y Ha a t Ha gi cK, si nc e y our
Work mus t e nga ge yo ur who l e s e l f i n or d er to suc ceed . Ne ver f a ll i nt o the
t r a p o f "wo r k ing on l y on t he Astral" . A " Lt bza r y He q Lck l a n" i s h n l y a n
i nt e l l ectual d i l l eta nt e who d e ni es himse l f o r he r s el f t he full e xperience
o f the Ma g i c kal pr oces s . Thos e who d isda in t he physi c a l 'World are t r a pped
i n a wrong idea a nd 'Wi l l r e ma in impo t ent t o c hange anyth ing.
I t ' s been trad i t iona l among Hys t ics a nd Se e kers t o "r enounc e t he v or I d " i n
orde r t o d e vot e a l l o ne l s time t o t he pur s u it o f s pi ri t ua l truth, b ut
t ruth c an be f ound "Ln t he .... o r ld .. a s we l l a s i n a sepa r a t i o n fr om i t. Th e
key t o balancing mak i ng a li v ing a nd i nter a c ting amo n g fami ly and f r i ends
Page 6 .
with Hagi cka l /Myst ica l i s t o l i v i ng in the po lnt of vi ew
that eve rything is e ve r yt h i ng is alive , a nd everyt h ing ha s :Jo mc --
thi ng t o tea ch us.
On e of t he mor e va luabl e c oncepts We s t e rn Haglck ha s l ea rned f rom East
is that o f the Chakr as a nd Ku nda 1 ! n i . Tile Chakra s are po i n t s o f
conce nt r a t ed ener gy i n the human nervous sys tem; the ones ..... e .... il l be,
c on s i d e r i ng f or ou r: s t r uc t u r e i n t he se lec t ur es/ are t he e i g ht major
Cbe k r e s a l igne d a l on g our spi ne . The i mage ry o f l otus f lowe rs and e p i ni" ;1g
c i r cl es o f light are use fu l f o r v i s ua l i z i ng the Chak r a s a nd for c onc e n
trati ng t he a t tenti on up on e ach on e . Kunda l l n i is a n e ne r gi z i ng f or c e
that "l i e s c oiled At t he ba se of the sp ine , a for c e tha t rises f r om one
Chakra t o the next .
The l ower Cha k r a s a r e l east partl y ac t i va t ed wi t h Kundal in i by our
nat ura l b i o log ica l p r ocesse s, and Kundalini can r is e spon taneous ly to
l e vels not pr epared f or i t s pres ence . Pa r t of the Magic ki a n 's s elf-
kno ..... l e d g e includes familiarit y with a nd c ontr ol o f ou r phys ical -As tral
energy s y s t ems. The tradit i onal i mage of Kund a li n i 1s t ha t o f a fi e r y
s e r p e n t coi l e d thre e and a hal f times around t h e . Shi va l i nga m, whic h i s t he
root o f e x is t e nc e.
Ha a t Ma gick d e a ls wi th t he Fo rQot t e n One s , our s u rv iva l urge s that need
t o contr ol and use a s sour ces o E our pe rs onal Ma gi c ka l p ower . The
Forgotten On e s ti e i n with the Chak ras dir ect ly, and it seems to be a
l inkage u seful t o our pur pos e s her e .
To day we begin wi t h t hr e e basic e l e men ts : t he phys i cal un iver se ..... ith our
Templ es 1n it; the Huladha ra Chak ra a t the anus -per ineum; the Forqotten
One of Hunge r . I s a y " Te mp l e s " i n the p l ur al be c a us e our own physical body
i s o ur f i r s t Te mpl e ; t he one we bu i ld to work in i s an ex tension of o u r
body.
The physical uni v erse as .....e know it is t he product of the inter action of
great spiri tual f o r ces a nd is ma d e of the d ens ity of energy ho ld i ng t o
temporar ily s tab l e Our physi c a l bodi e s part icipa te .in t he
genera l nat ure o f the un ivers e, sillce t hey are compos ed o f part icl es,
atoms , molecul es, cell s , tissues and organs , all o f wh ich a re a r r a nge-
ment s of e n ergy in a Pa tt e rn o f Cons c i o us ne ss .
This Un i versal Pattern of Cons ci ousness is e c hoed thr oughout t he planes of
ex istence wi t h va r i a t i ons a nd e l aborati ons , i n t h e As tral realms of dre ams
a nd instincts, a nd in the worldS o f mind , e moti ons, s e lf-awa rene ss,
i n t u i t i on a nd s p i r it . There is a Di v ine I n te lliqenc e tha t i n f or ms a l l o f
exis t e n c e, fr om subatomi c pa r t i c l e s t o ga l a x i e s . One of the s a y i ngs o f
Ma a t Ha g i c k i s : All t hat i s, l ives; al l t ha t live s i s int el ligent . The
more compl e x the e n ti t y , the mor e c ompr e he ns i ve a nd s oph i s t i c a t e d is t he
i n t e l l i genc e i t ha s. The vi si ons o f Haa t Hag i c k reveal t ha t Homo sapi ens
is pre sently in the mi d- r a nge o f c omp l e x i t y a nd i n te ll ige nce , end s t a nd s
r e ady t o change into a new le ve l wi th t he e mer gence o f the Rac i a l
Unc on sci ous of Jung into a species consciousness.
As Magickians, we employ the Uni versa l Pat tern o f Cons c i ousne ss to t r ans -
fer our p r og r e s s and atta inment s t o o ur s pec i es a s a who le ; t hus , we
function a s li v ing ta li smans - o ( t he human r ace . Our re sponsi b lities are
not j us t t o ours e lves, bu t to e ver y one. We be gi n t he f ulfill men t o f our
missi o n with t h e e s t a b lis hme n t of our body 's we ll -being and o f our
Pa ge 9 .
Temple's ex istence a nd ded icati on . Thi s r e a dl e s us f or our own Haglckal
work a nd l a y s the founda t ions o f ou r Haglckal Li nk wi th the rest of
h urnan l t y . .
Yhenev er yo u do a Hag ickal rit ua l, or med i ta te, in y our Templ e or els e-
where, pe rform a ban ishment of envir onme nt in or d e r t o
c l e ar it of ne ga t i ve i nflue nce s or ene r gy that might i n ter f e re wi t h t h e
SUcc ess o f ' your work. For the banis hment t o wor k on you a l so, c as t of f any
thoughts or f e e l ings that wou ld harm the wor k. Th i s woul d inc lude a nger ,
worr y , de pres s ion, envy, h a tred a nd fear, or any tho ught s o f pr ob l e ms 1n
your l ife.
A Mag i ck a l banisHment, the Le s ser Ritua l o f the Pe nt a gr am , can be
fo u nd i n Liber 0 v e l Hanus e t by Aleister Cr owl e y . Ha at Hag i c k
ha s two major t he Ei gh t - f ol d a nd the Si x -f ol d.
In the Ei gh t - f old ba n i s hme nt , stand f a c ing So ut h, tra c e a n "S" i n the air
b efor e y ou and say , "Shai t a n "; a t the s out h-Eas t p ut your r ight i nde x
f i nger t o your li ps and say, " He r u Pa Kraat" ; / a t t he Eas t , take o ne e t e p e-e"
f orwa r d with your r i ght f oot, arms e xt end e d be fo r e y ou wi th palms fac ing
f o r ward , saying , "Ra Hoar Khu i t " ; s t e p back , then f a c e the Nort h- Eas t ,
t ouc h y our f or e he a d wi t h your r ight f oref inger and say, " Hadit" . At the
Nort h , t race a n arch in the ai r f rom l ef t t o r i ght wi th your r ight hand
and say , IO tl u i t
1t
; a t t he nor t h- we e t , place you r fl at l e ft ha nd hor i zonta l l y
on t o p of y o ur ver t ical, fl at ri ght hand and say, "Ma at" ; at t he West,
f orm bot h hands int o c ups a nd s a y , "Ba be Lcrr '"; a t t he Sout h- We s t , extend
the index fi ngers a nd sma l l f inge r s o f bo t h hands a b ove your hea d, t h en
be nd t o t ouc h t hem to the ground a s you say, " Al was s " . At t he e nd o f you r
main ...... o r k , close by per f or mi ng t he ba n ishme n t in' r e ve r s e ,
In the S i x-f old ba nis hment , b e gi n by ca ll ing down i n t o t he ea rth, "Be s !
Anc e s t or o f us e Lk t gua rd t h is s acr ed s pece;" As s ume h is qod f or m u nti l you
f ee l h is e s s ence e nte r you like strong old r o ot s anc h or ing yo u t o t h e .
ear th . The g od form of Be s i s t ha t c f a d......a r f f rom t h e Afr i can inter i o r.
Poi nt yo ur kne es out ward a nd bend the m unt i l your t h i ghs are hor izontal,
......h i l e yo ur upper a rms a r e a l s o ho r i zont al a nd aut t o the s i de; your l ower
arms a r e held upr i ght a nd your hands a r e f i s t s; . your tongue prot rUd es
s light ly.
Fa c i ng Sout h , y ou cal l, " Os iri sl Fa ther o f us a l l! gua r d t his sacred
s pa ce . " As sume hi s godf or rn by cros s ing yo ur a r ms on your c hest , i mag i n i ng
t ha t y ou ho l d the crook a nd fl a il of t he Pha r a os . Ho ld the ge stur e unt il
y ou f eel t he fo rce o f f i r e a nd e n ter yo u.
At t h e We s t, ca l l, " I s i sl Mo ther o f us all I guard th i s sac r ed spa ce. "
Assume her god form by cradl ing y our le f t a r m as t houg h holding an infant ,
a nd pos it i on your r ight ha nd as t hough gu i d i ng the i n fa nt t o you r b r e as t .
Ma int ain her postur e ontil you are f i l led ...... i th the powe r o f a nd
l ov e. \
At the Ea s t, c all, "Horus! Elde r Br other of us a lII guard this s acred
s pa c e. " Place your left ha nd i n a f is t ove r you r hea r t a nd r aise your
r ight f i s t wi th y ou r s houl der be n t at 90 de grees t o you r body a nd y o ur
el b ow be nt 90 degr e es f r om yo ur upper a r m. Ho ld th i s g od f or m un ti l you
f e el t he invi s ibl e s trength of t he and the c larity of s t ill ai r
s u f f us e y our mind .
Page 10 .
At t h e c all, " Maat l Elder Si ster of us a lII guard thi s sacred
space . " Ta ke h e r , g od f or m by p l a c i ng your fl a t le ft ha nd p
you r fl a t , v er t i c a l .r i ght hand . Hol d t he pos it i on unti l you fe e l t he
so l idity o f ear th a nd t he dance o f t h e a t oms at t he s a me time .
Looking dir ectly ove rhead , ca ll , " Ha r poc r a tl descendant o f u s e Ll, ! g u ; "
t h is s acred s p a ce . " As s ume h i s g od fo rm by p l aci ng yo ur ri ght i nd e x f i n y l v,
o r y ou r right t humb to yo ur li ps . Ho l d thi s g es ture unti l yo ur e nt ire
be i ng is fl oode d wi t h silenc e and joy.
At t h e e nd o f yo ur work , r everse the o r d e r o f t he names a nd d r a w t he
es s enc es o f a l l t he g od fo r ros i n t o yo urs e l f.
At t his poInt , I a s k that your i ns t r uctor fir st demo ns t r a t e the bani sh-
iogs, and then I wo u l d l i ke you a l l t o stand and d o t he m wi t h h i m, and
then d o t he m wh i l e he wat ches yo u .
The r o om is as psychical ly c lear as it c a n be. Now I ' d l i ke you to "a Lt; \ '
comf ortably and cl ose your eyes . Visualize your cons c iousness a s a po int
of 1 19 ht a bout 4 c e ntime t e rs be h i nd your eye s and about 6 cent i mete rs d own
f r om t he ro o f o f y o ur sk u ll . This 1s whe r e you us ua l l y live d ur i ng y o ur
ordinary wa king l if e, but you d on 't ha v e to s t a y there .
Ha v e yoursel f to t h e ba ck of b r a in , i llumi nati ng the ne ur ons a nd the
structures the y fo r m b y the l i ght yo u rad i ate . Hove downwa r d f r om y o ur
c erebrum to y our c e rebe llum, d own yo ur br a ins tem t o your s p ina l cord , down
t he len9 t h of t he c or d to its e nd i n your coccyx. Ride "your l ong , wh ite,
g leaming bundle of ne r ve tissue , not e its branchings on e i t he r s ide
t hr ough each vertebra. vhen y ou r e a c h the e nd of E h e c o rd in i ts f i nal
n exus , us e y o ur a s t r a l v i sion to se e throug h bo ne, musc l e, b l ood v e s s e l s ,
5k i n a nd c l othing ; l ook a r ound the fr om your ne w, lower va nt a ge
po lnt .
Turn your a s t ral senses bac k a nd f ocus on yo ur anus , on t he
powe r f ul mus cles o f t he sph inc t er, on the g lowi ng sphere o f energy the re ,
s p i n ning s l owly a nd unfol ding i t s e l f like t he petals o f a l o t us . Thi s is
the Muladhara Cha kr a , home o f Kunda l i ni the Fire Sna ke . .
Th i s i s t he pa rt o f the body he l d in lowes t est e em, a n d ye t ho w b e a ut i fU l
i s i ts p owe r a nd s t r uct ur e I I t i s t he e nd o f t h e al i mentar y cana l that
begins at the mouth, the exit fo r t h e f ood we ' v e eaten our b ody has
e xt racted the e nergy-producing mol e c u l e s from i t and recla imed a good
p e r c entage of its wa ter c ontent . I t 's t he exit a ls o fo r t he c hemicals ou r
bod y ma kes f or d i ge s t ing our food , c h emi cal s fr om our s toma ch, liver,
pancreas a nd t he l i n i ng o f our in t e s t ine s . I t ' s the gat e of pu ri f ica t ion
f or our own d e a d c e l l s spent sec retions, t he means by which we e mp t y
ourselves t o make r oom for fre sh food and ne w energy .
When you ha v e a c lear o f this shrine at the bas e of YQut sp ine ,
s l owl y br ing t he point of y our c onsci ousness back up your spine t o your
b rain , letti ng it sett le back int o its us ua l pl a ce behind your eyes .
On a more spir i tual l e vel, t he Mul a dhara Cha k r a i s our l owe r ga t e o f
r etention a nd r e l e a se of Ma g i ca l powe r ; i t ke e ps us from becomi ng Bl a c k
Br others in t h e Abys s. As a model o f how Hag i ck wor ks, th i n k o f t he
Hagi ckal Current a s a powerf ul The Ha g i c k i a n is a tUbe, o r h os e ,
t ha t i mme rs e s i t s e nd in t he f l ow and "directs t he vo lume Ot the
Page 11 .
wate r it can di ver t i nt o , a nd thr ough, i t s el f a t s ituat i ons needinq t o be
c hange d . Bl ack Brot he r s are t hos e who want t o contai n t he Current i n
t he msel ve s, t o hold the power c omi ng i nto t hem l et t i ng i t g o to
be ne f i t the Yorld . They t hi nk that hoarding Ha q i c ka l power wi ll increase
t heir own persona l powe r, gi ving them c on t r o l over o t he r people , mak i ng
t he mse l ve s f eared, respected 'a nd obe yed.
The Haqlcka l Current is t oo s t r o ng for a nyone to ho l d or conta in it , o f
course , s o t hose who s eal off the Huladhara , who c l a mp on the
o f the Current , swell up and bu rst on t he astral p lanes, leaving their
s h r e dde d remai ns to be wa shed awa y . The Black Brot her s who f ear t hi s
happe ning try t o avoid it by s eali ng off their upper e nds as well as the ir ,
e nds, thus c utti ng themse l ves o ut of t he f l ow o f the Cur r e nt entire- :
l y. Th e s e pe ople then s hr i ve l and s hr i nk a way to a dr ied hUSk . The on l y
way to use Haglck s a fely is to be an ope n t Ube , dir ecti nq powe r by
and bei ng no ur i s hed and s t r e ng t hened by it i n t he pr ocess .
Nourishme n t is the ol de s t need o f l iving things; t he a nimal ins t i nct i s t o
f i nd f ood and eat it when we are The p l a n t inst inct is t o c onve rt
sunlight, c a rbon dioxi de a nd wat er i nt o sugar s a nd st a rches, spread ing the
gr owth o f r oot a nd leaf i n the The c r ystal inst inct is t o a ttract
t o itself the atoms and molecules of its strucrture f r om i t s e nvi ronme nt,
t hem i n orderl y gr owth.
I n t he Animal Ki ngdom, hunger }S far ol der a n ins t inct than se x . Eve n
singl e c e l l a n i mal s seek out f o od, i t and a bs o r b it . In o ur
civil i z ed t i mes , in nor mal circumstances , f ood is ava i l abl e f or the
purchase all year around; mos t humans al i ve t oday no l onge r rely on the
unc e r ta i n l uck of t he hunt or the unc ertai n a b unda nce or scarci ty of
plants in to get their f ood. Except for c ond i t ions of war or o f e x-
t r e me pover ty, we ha ve forgotte n the f orce o f physi c a l hunger, the power
that hunge r exerts over our a cti ons.
Hunge r , in its fulf i llnent, insures t he continued living o f the indivi dua l
organism, providing fue l for act i on a nd mat er ials fo r ti ssue gr owth a nd
repair . Thi s fact i s s o c ommon a nd obvi ous that we forge t that it ' s a
s u r v i va l ur ge, a basic s e t o f sensa ti ons and respons e s t hat ha ve ke pt us
alive a nd e volvi ng from the f i. r s t c el ls i n anc ient oc ea ns to. the complex-
. i t y o f our p r ese n t lives .
So how do we use this ur g e , this Forgott on One , o f hunger? Anc1ent myst i cs
of all cultures the value o f fas t i ng t o c l ar i f y the mind and t o galn
spiritual power . To c r a f t a ritual fo r the purpose o f b r ing ing this o l des t
Forgotten One to the ful l li.ght of c ons ciousnes s and un i t i ng wit h tt , pla n
s e ve ral pe r iod s of fasting bef o r e t he rite . Dur i ng t h is pr e pa r at ion time,
c ontemplate t he mechani sms and s e ns a tions o f hu nger . Cons i d e r als o the
na t ur e o f t he Mu lahda ra Chakra a s the home o f Kundali n i a nd o f t he nea r -
ness o f t he anus t o the earth and its orga n i c life .
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Think about o ur design as a hollow t ube, the inside o f whi ch is almos t
four t i me s l onge r tha n its out s i d e. Thi nk a bout t he a nus as the f i na l pa rt
of the i nside l a byri n t h t hat be g i ns wit h the mout h , a s the c ontr ol led seal
that , t oget he r with the mouth, makes us a n o pe n or a c losed s ys t e m.
For t he rit ua l itse l f , obta in your fav or i t e f ood and have i t on your al ta r
as a s acr i fi ce . Plan t he r it ual to be at the end of a twenty-four hour
fa st . Be sure to d r i n k pl enty o f li qu i d s as you abstain from f ood , a nd g e t
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as much rest a s possibl e . The a ctual ritua l I t sel f I l eave to your own
c r e a t i v e abiliti e s . It i s a good idea to make c e r ta i n prac t ice s, s uc h as
ba n i s h i ng , scr ibi ng the circle, s e tting up t he Watchtower s o f the e l eme n ts
a nd c a rd i na l d ir e ct i Qns , e t c . part of y o ur no rma l ri t ual c us t om. I als o
s ug ge st that you bu il d the e ne r g i e s s lovl y t o a n lrres l s table c limax, and
t a ke e nough ti me i n e ndi ng t he ri t e af t er y ou1ve eaten t he food t o ma k e
n ot e of t he s e nsa t ions of h unger s a t ls fted .
I t l s i mp o r tant t o rec or d your p l a ns and prepara t i ons , a s wel l as the
ritual it s e lf , in y our Hag ickal Record . Wri te d o wn wha t actual ly ha ppe n ed
1n the r itua l , what y ou aimed to accomplish by doing it, and to wha t
d egr e e "t he r itual s uc ceeded. I ncl ude a ny d iff icul t i e s yo u may ha ve ha d ,
b e f o r e , dur i ng , o r a f te r t he What t h oughts a nd f eeli ngs di d you
e xper ie n ce? I f you have any quest i ons, p e r ha ps you r ins truct or or I can
a ns we r: t hem.
To r e vi e w: In t hi s session , we have d i scus s e d the lowermost Cha k r a , the
Hu l adhara . We see how i mnor t a nt i t i s f or Ma g i c k (a nd the Hagickian) to be
wel l-Ea rthed, in t erms of e s t abl is h i n g a TemDle, in knowing h ow to bani s h
i t a nd in using i t t o do ritual . We ha ve taken an a st r al journey ins ide
ou r b od i e s t o b ecome aware o f t he h ome o f Kunda l ini , and we have of
the Fo r gott e n Onp. o f hu nge r . We ha ve al s o ment i oned the i dea of the
Magi ck l an as a h oll ow t ube- -like t he hollow tube in which Prometheus
brought' the fire o f t he gods to hurnanity--and t he wa ys i n wh i ch the anus
a nd the Hu lad hara Chakr a ke ep u s op e n t o the Cosmos a nd t he Mag icka l
Cu rren t .
Please take t hes e ideas and e xperienc es h ome wi th you t o c on templ a te and
Wr ite d own an y ide as y ou might ha ve 1n yo ur Mag l c kal Re c ord and
bring it wi th you t o t he ne xt c l as s , in o r de r t o share y our e xperiences
wi t h e a ch ot he r a nd wit h y our ins tr u ct or .
I request, a s a c l ass assi gnment, tha t you s e nd me phot os or drawings o f
your Te mpl e , Altar a nd Hagi ckal t ool s of Wand , Blade , Cup and Pa ntacle.
P l e as e put your names on the back o f t he pi c tur es, and l e t me know i f you
want me t o send y our pi cture ba ck . I 'd pref er to ke e p them, but I -don't
ins i st on it .
Als o, if there 15 anyth ing i n the l ect ur e that y ou wou ld l ike me t o
explain or di scuss f ur t he r , please le t me know.
r,.,'lE" L A LOV E: tJ ; LL .
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Third Le cture
Do what t ho u wi l t shall be the whole of t he Law .
t o o ur third sessi on on Haa t Hagi c k.
At our l ast meeti ng , "we discussed t h e ba s ics o f practical Ha g i c k: s e t t i n g
up OUI: physical Te mpl e s aQd Al t ars, acqu i ri ng o ur Ha g i c ka l tools , maki ng a
habit o f banishing before and after r i tua l s a nd other Temple Work , and
becoming f ami l i a r with t he idea of Kundallnl a nd o ur l owe s t Cha kra. Al l
t hi s e c t Lv i t y is l i ke e s t a b l i s h i ng o nese l f as an a du l t e conomi.c ally and
soc i a l l y ; bas ic n eeds of s ur v iva l ha ve been taken c ar e of , and now
i t 's time to e x pl ore facet s o f l ife and Hagick.
It s h ould be no surpri se that t he first t opic to a r I s e , after one ' s
individua l wel l-be i ng ha s been d eal t wi t h, i s sex . Did t he i n t e r est level
i n the r o om suddenly become more i ntense? Le t ' s raise i t f ur t he r. Sex a nd
se xuality are v ital Hagickal t o o l s as well as sour c e s o f power . Se x is not
to be repr e ss ed a nd deni ed. Se xuality i s n ot dirty n or shamefUl; it is o ur
s peci es ' rae aria o f c o n t Lnu ed e x r s t e nc e and is t he i nd i vidual ' s qe t .eva y
i n t o li f e .
Why then, has Chr istian trad iti on trea t e d sexual ity as a s hameful si n ,
some t hi ng t o be d e n i e d ? Why ha ve asce tics from o ther cu ltures rec ommended
abstaini ng s exual activity? In t he first case, Chr is tian spi ritual
wr it e r s s ay t ha t human de sire should be for un i on wi t h God , not f or un ion
with o ther human be ings. Some s a y t hat t he Bibl ical s t or y of Adam and Eve
wa s a st o ry of sexua l indul ge nc e a s the Or i gi nal Si n, t ha t t he " f or b i dd e n
frui t" was t he e c stacy of s exual l n te r cour s e. Even the Sacr a ment o f
Mar riage i s he ld t o be a poor s econd cho ice t o virginity and c ha s t i t y . As
Saint p auI r emarks , "I t is be t t e r to marr y tha n t oi bur n; "
Ther e "are pe o ple who hold that mat ter i s e v i l and s p i r i t is good .
Eve rything that I ncxe a s e s . the real m of mat ter , and e speciall y that ....hi ch "
c omb ines ma tter with spirit (as 1s t he cas e with ,human beings) is hatef ul .
Having b ab ies is br inging mor e e vi l into t he world , s uch peop le would s a y ; .
s ex is d es igned for making babi es, therefor e s ex is e vil . Nonr e pr od uc t i v e
s exual a ctivity is f r owne d up on, si nce thos e wh o ha te mat ter of t e n
hate p leasure obta ined t hr o ug h material means .
NonChristian asceti cs seem-to c ounsel sublimat i on, the c o nv e r s ion of the
o f sex i nt o spi r i t ua l power by not permi t t ing s e x ua l i t y its physica l
out l e t s . They h old that sexual a c tiVi ty depl ete s o ne ' s energy, ....e akens
one, c oa r sens t h e inte lligence and d i s t r a c t s f ocus away fr om spiritual
pract ices and att itudes . There is a certain amount o f t rut h in the ide a of
SUbl imat ion, but i f y ou cons i der the effort , d iffi culty a nd ti me c o ns ume d
i n this me thod , it appears to be s ome what ineffi cient .
Haa t Ha q I c k us e s a si mpl e r , mor e direct a pproa c h i n pu t ting the
of sex t o use i n the of the Great Work : u nder stand you r ruman
na tur e , under s tan? your sexua l na tur e, and sha pe your r ituals a c c ordingl y.
Obs e r va t ion o f inclUding us huma ns , is t he fi rs t source of
kno wle dge , unde rstand ing a nd .... i s d o m. When we l o ok a t s ex wi t h t he e ye s o f
a c hild, t hat Is , wit h no mor al or ph i losophi c al a ge nda, we s ee that it i s
the way s pec i es cont i n ues through t i me in a very long li fe. I ndi v i dual
h umans live f or a re la tively short ti me, but t hey mak e babi es with sex,
.. - r:- d y o:: .l..".
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t he y a nd tea c h t he i r c h i ldr e n , o n not only gene ti c
i nfo r mat i on but a ls o k nowl edg e and c ultur e.
f1 er e I s a us e ful ment a l too l f Ol: t h i nki ng abou t s e x: ea c h s peci e s o f ve g-
e ta bl e , a n ima l a nd bor de r li ne li f e ha s a De va, or s p ir i t of its own, a
s pi r it who i s the e s s enc e o f I t s species , who l ook s a f te r t he wel l - beIng
o f it s speci e s . The De va i s the pa r t lcual r ge ne ti c pa t te r n o f a s pec ies ,
t he pe r s ona l I t y. a s i t were, of the g od hood o f DNA. DNA i s ' a p r a c l ca l ,
ha nd s - on type o f d i v in i ty, s i nc e i t de t e r mine s e ve r ythi ng a bout our phys -
ical , emot i o na l , a nd ment a l a bil i ti e s .
From a De va ' s po int o f vi e w, i nd ivi d ua l s come I n to ex I ste nce on t he
p hys i ca l pl ane In o rde r t o per mi t DNA t o c ombI ne i ts va r I a t ions in
c ons t a n t pa t t e r ns o f c ha nge wi th i n the Genus. Many Ge nera ha ve more than
o ne spec i e s in physical e x i s te nc e ; humani ty t h Lnks it o nl y has one . Homo
Neand e r t ha l i s i s c ons i de r ed extinc t , e ven t ho ug h many of i t s trait s man-
i fes t in H. s a p ie ns . Homo ve r t t a a is beg inn ing t o man if e s t ... ith i n t he
r ank s o f H. sapi e ns, e ven t ho ugh we invi s i bl e.
The De va o f H. s ap iens i s a fea r f ul a nd rel uc t ant pa r e nt , e ven a s i t has
be en a f earful and re luc t ant s ibli ng. H. sapiens murdered H. Neande rthali s
as s u r ely a s Ca i n s l ew Abel. H. s a p i ens would murde r H. ve r i t a s , i f g i ven
the Wi tne s s h i s t or y, witne s s the d a i l y ne ws . Humans t e nd to d e fi ne
h umanity a s narr owl y a s pos s i bl e whi le i n t hei r u ni n i t i a te, u na wa ke ne d
s t a t e . , Xenoph ob i a manif ests among d i f fe r ing e th inc g r oups , na ti ons ,
r el i g I ons , c l ans, e conomi c c la s s es , ca stes , ge nde r or i e n t a ti ons, gangs a nd
f a mi l i es . The Deva o f H. sap i e ns is s ch i zop hren i c .
Eve n 50 , t h e c r a zy Deva i s gi v ing b i rth t o a chi ld who i s e mine n tl y sane,
whole , ba l a nc ed a nd heal t hy . As I men t i oned i n t he i n t r od uc t or y l e ct ur e ,
the s econd ma j or a i m o f Haat 'Hagl c k is t o a ss is t i n t he eme r gence o f a ne w
human s pec i es , Homo ver itas, pe opl e who a r e connecte d t o each- ot he r
cons c ious l y . Th i s i s s uch a s imple , l ogi ca l , obv ious - c ondi ti on , once it ' s
s een, a bs orbed and r e cogni z ed I
I n c as e y ou 'r e wonde r i ng wha t a l l t h i s ha s t o d o wit h s ex , i t ha s eve ry-
t hing t o do wi t h s e x . Sex is the s econd o l d es t Forgott e n One , a nd i s some -
ti me s mor e powe r fu l tha n Hunger or a n y of t he ot he r sur v i val- ur ge s . Even
t houg h s ex runs mor e o f our li ve s than we 're us ua l l y wi l ling t o admit,
ther e a r e " For go tt e n " a s pe c ts o f it that we need to und er st and a nd master:
s o we c a n e mpl oy i t c orr ect l y i n o ur Hag ick .
DNA ha s ma nu f a c t ured us f or sex , a s a musing v eh i c les f or i t s . o"'n p ropa ga -
ti o n , change a nd Whet he r or not t he human gene tic i s
c a pa b le o f i n t e n t i on , satis f ac t i on , humo r or ot her a ttribute s of comp lex
i nte l l igence , i t i s c ompe ll i ng , d i cta t ori al and moti vat i onal in our v i ews
o f l if e , our ac ti ons and our de c i s ions. Th i s d oes n 't s e e m to be a p r ob l e m
f or our a ni mal c o us i ns; they f o ll ow ins ti nct a nd ge ne r a l l y live "'e l l .
Ou r p r ob l e ms wi t h s e x be ga n wi th t he e mer ge nc e o f Mind f r om our ne u ra l
c omp Le x Lt.y, a nd with t he de ve l o pme n t of s e lf-dis ti nction, ' o r Eg o ) fr om
Hind. The s tra i ghtf o r ward proce s s of mat e , make ba bie s , r ai s e babi es t o
t he stat e o f i ndepe nd e n t s u rviva l , t he n d i e be c a me c omplica t e d wi th
f a c tor s o f s oci al s ta tus , t e r ri tor y , a nd c ont r o l over o t her
i ndi v1dua ls . The t a boos , i ns t i t u t i ons a nd r es tr i ct ions t hat ar os e a r o und
the u r g e t o mat e fr eel y ser ved onl y to di stor t a nd twi st t he expr essi ons
o f t ha t ur ge i n many instances .
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Haat Mag i ck doesn ' t pr opos e to res tor e its pr i s tine innocence to o u r
Forgotten On e of sex; we dea l with our resources as we f ind them. sexual
a ct i vity is the occas ion whe n we are in the mos t direc t with our
DNA and Lt s c r a z y Deva , so we adapt our approac h to their o bs essi on s . Our
methods ar e not to sexua l energy for Magi ckal direction in t h e
most d i r e ct or ope n wa y , bu t rat her t o ge nerat e a c ha rge t hrough t h e mos t
e laborate l a byr i n t hs possi ble . The na r r ower the aper ature , the mo re for ce-
ful the s tr e a m.
The most i mportant fact about Se x Kagi ck i n g e ne r a l applies to Maa t ian Sex
Magi c k : t he re lease of or gas mi c ene r gy cr e ate s a chi ld o n at l e a st one of
t he pl anes of e xi s t e nce, t ha t crea tion i s Willed or otherwi se.
Th is a pp lies t o eighth degree ( a utoer o t ic i s m) , n i n th degree ( het eros exual
c o upl i ng ) , e l e ve n th degr e e AC or eleve nth degr e e KG. Ale i ster Crowl e y
na med the eleventh as homos e x ua l coupl ing, and Ke n net h Grant hold s
that the ele venth d e g ree indi cates he t er os exua l c o u pl i ng d u r ing
me ns t r ua t i o n. All ot her sexual a c t i v i t y, wi th a f ew exceptions, c a n be
s een as e laborati ons on the e i ghth d e gree .
The po i nt he r e i s t he o f a Hagickal c hild . Eac h se xual s ho u l d
be dedicated to a s p e c ifi c e nd, to a particular c ha nge you Wil l t o make .
Undir e cted Chi ldre n will accumula t e o n t he lower Ast ra l plane s , joining
o t he r . incomplete a nd hungry enti ties who hover t h e r e , l o o ki ng t o draw o n
t h e life e ner gy o f the unaware. I n ide al c i r cums t a nc e s , a Ha gi c k ian s ho ul d
mak e a . r i t ua l o c c a si o n o f e ver y o r gasm. I n prac t ice, i t 's we l l to have a
c l e a r f ormulation of y ou r Great Work, so that you can dedi c at e to it a l l
i ns tances o f u nexpected orgasm.
There a r e s e veral a s pe c t s o f Sex Kag i c k, a nd t he maj o r o ne s empl oyed in
Haat Mag i ck are a s f ollows:
The ma nif e stat ion o f Wil l on the mate r ial p l a ne , -t he a s tral .p l a ne , ti h e-
menta l p lane etc. Th is i s most e f f i c i e n t l y done by c r e a t i ng a sig11 o f
your desire , forget ting it, bui lding a charge o f the g rea tes t possible
intensity by ' r efraining from the ze.Le a a e o f s e xual t ension, then releasing-
that tension i n orgasm wh i l e v isua li zing the s i gi l , sending all t he energy
o f t he re l ease int o its f o rm. I t 's po s sibl e t o use va r l ous s ymbo l s of y our
intent a s a s i g il - - Ta r ot c a r d s, ches s figures, candles , photogr aphs,
tngs, e tc. .
One o f the most e f f e c t i v e ways of c r e a t i ng a s i g 1 1 is the method c r e a t e d
b y Austin Osma n Spare . Wr ite yo ur d esir e in a s e nte nce , the n croSs ' ou t
e ach letter that a s econd timp. or mo re often. Take the r e ma i n i ng
l etters a nd use them to construct an a b s t r a c t f i g u r e by r e ve r s i ng the m,
inverti n g them, fusing parts of t he m with other le t ter s and s o on . To
c omp l e t e the Wor k i n g, use t he sexual f l u i d s t o anoint the symbo l of i n-
tent, a nd, i f a p p r o p r iat e, dest r oy t h e s y mbol .
A second type of Sex Ha q i c k i s that us ed f o r rea l izati o n of consciousness
in ne w wa ys thr ough the temporary destructi on o f s elf -awa reness i n t he
s t a t e o f ectsasy . Build ing a is useful he r e also. In the Act it -
s e l f , using a s il e n t ma ntr am or chant hel ps to peel awa y the c onnecti o n o f
mi nd and l'o ut si d e" o bs e rva t ion o f o ne se l f or o ne 1s surroundi ngs. Connect
t he r hyt h m of the repetit ons of the word- o r words to t he rhythm o f the.
physical mo ve ments. I t's important t o f ix yo u r atte n t i o n o n t he mantram o r
c ha n t r a t he r than on your physica l sensat ions, e v en tho ugh y ou are keenl y
awar e of those s ensations; c ontinue t he repet itions until yo u fal l a cr o s s

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t he b rink o f t he o r gas mic c a s cad e , a t wh i c h poi n t there i s no " yo u "
t o re pe a t any t h ing .
Ma i n t ain th i s c o ndi t i on fo r a s l o ng as possi b l e by r ema ini ng s t i l l and
si lent and ke eping your breathIng r egular as it sl o ws. Br ing your b od y
ba c k to consciousness, al l o wi nq the r e mna nt s o f the
l'not h i llg ness " t o i n t o yo u r s e ns e pe r c ept i o n s . Ke e p yo u r mi nd In
the wo r ld o f se ns e pe rce pt io n fo r a s long as p os sibl e , li ghtl y
d ri nki ng he rb tea in or der t o ear t h your se l f . Br ing wha t e ve r topi c s t ha t
are i mpo r t a n t t o you be for e y our mi nd , o ne a t a t ime, c o n t e mp l at i ng them
a na l y s i s , crit ici sm or j udge me n t . Ba n i s h the Temp le thoro ug hl y
bef ore t he norma l fl o w o f mund a ne think ing a nd act i on t o r es ume .
A t h i r d a ppr oac h to us i ng s e x i n Ma a t Ma g ick is tha t o f pl e a sur e s a c r i f i c e
i n' t he i nvocat i on of a god fo rm. In the cour se o f your I n i tiat ions , you
shou l d include a period o f expe rience in Bhakti Yog a , o r d e v o t i o na l
e xerc i s es . This is best done du r i ng y o ur acti vati on o f t he Hea rt Cha k r a ,
a s you d e v e l o p your a bi li ty to l ov e under Wi ll .
1 r e f er yo u t o Al e lster c r owI e y' s Libe :r. As t ar t e v el Be r yll i for a .t h o r o u q h
trea t men t o f t he ma tter , but t he es se nce of t he Maa t ian appr oach i s t o
c al l y our g od o r godd e s s i nto your body as you off e r him/he r /it the
expe r ie nc e of y our o r ga s m. This i s mor e a ppr o pr i at e f o r some g od f o r ms t h an
it i s f o r o thers , o f c our s e . I f your s e l e c t e d de i ty i s o f the Mar t i a l
k i nd , you wo u ld p r obabl y c h oose an of f er i ng o f be l li g e r ence o r d e st ruc ti o n
r a the r t han o r gas m; i f i t s mo r e s a t ur n i a n, yo u mi ght fl a v o r y o ur or gasmi c
o f f e ring bonda ge , and s o on . Us e your und er s t andi ng o f t he nature of
the va rious gods to t a i l or the f orm o f t he p leasur e y o u o f fer t hem.
A f o u rth u s e i s the i nduct ion of a c ha n ne l l i ng tr a nce s t a t e t h r o ug h s exual
a r o usa I 'combi n e d ot he r methods s u c h a s d rummi ng, cha nti ng , d a nc i ng ,
etc . , which a r e us e d a s t o the s e xua l pha se. Now i n e xp eri -
me nting wi t h the s e var ious me t hods, I str ong ly u r g e you t o yo u r
a ct i vi ti es t o e i g h t h de gr ee work a t fi rst . The channel ling tra nc e is
dif fi cult t o induc e by you r se lf , but i t can wOI:k wi th appr opr i at e t e c h-
no l ogy- -esp e c i al l y _t ha t of a t a pe r ecorde r .
Your Te mp le s e t -up i s es pecial l y i mpor t a nt in this ki nd o f York ingi u s e
yo u ha ve o f candl e s, i nc e ns e , fabri cs o f rich text ur e a nd s moo t h -
nes s , pi c t ur e s and ot he r images , wi ne , c a ke s ' a nd fr uit , e t c . Yo u c an c all
s pec if i c e n t i t i e s f or communi c ation , or you c a n add r e ss t he Co smos a t
lar ge or y o ur own Ang e l f o r infor mat i on yo u ne e d to ha v e. I n the e arl y
st a g e s. o f such. a " ri t e , r e c ord yo urs e l f d r u mming a nd c ha nti ng f or as., l ong a
per i od a s se e ms r i gh t to yo u . Play ba c k these sou nd s as y ou da nce a nd swa y
unt i l y ou r e a c h a s us pens i o n o f o r dinaI: y consciousness; that I s, un t i l
y our awareness is t otal l y i nv o lved in your senses i ns t ead o f i n t h o ug h t :
Ch ange the t a pe r ecorde r; f r om "pLa y " t o " r ecord" , a nd procee d wi th t he
mos t s u b t le a nd de l i c a t e o f s el f -s t i mul a tion . Give vo i c e t o your fe e l ings
a s y o u wil l; inc ohe re nt s ou nd s wil l begin t o f o r m t h emse l ves i n t p wo r d s a s
your identity becomes mor e and more absorbed i n the s e nsa t i o n s o t p lea-
sur e . Co me a s c l os e as you can to t he b r i nk o f o rgasm, r epeat edly, wi t h out
actual ly c r os sing over that brink. Le t t h e v o i c e or v o i ces y ou he a r f r om
y our o wn mo u t h s peak fo r as l o ng a s t hey wish in wha t e ve r wa y s t hat t h e y
wi sh. Do n 1t c o nce r n yo ur se l f wi th mea n i ng s o r def i nit i o ns during the
pr oc e s s , no ma t t er wha t s t r ange wor d s a r e spo ke n . The t i me f o r anal ysis i s
a f t e r t he r ite i s c o mple ted .
.... - - - .. ..
J
I
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II
!.
Whe n t he me ssage or mes sage s a re c ompl e t e , a fatigue a nd l a ss i-
tude s hou l d over c ome yo u, d e spite a ny r es i d ua l ar o us a l t ha t r emai ns fr om
you r s timula t i ons . All ow yoursel f t o r es t or at t hi s poi nt; any
hazar d fr om c a nd les s houl d ha v e bee n s ee n to be f or e the r it ua l bega n , s o
t hat y ou ar e f ree f t om wo rry at t he end . Wh en y ou wak e , cl os e the rite ,
bani s h the Te mpl e a rid g ent ly earth yours el f wi th f ood ' "a nd d ri nk .
A f ift h type o f Ma atian Se x Hag l c k i s Ast ral congr e ss wit h nonh uma n
en ti t l e s . The a i m o f t h i s type o f Wo rk i ng 1s t o e xpa nd your v ie ws of
r e alit y a nd to ope n your s e l f t o a la rge r s e ns e o f k inshi p with al l man i-
fe sta ti ons of Intelli ge nce . In Nat ur e , t he li t tle g od DNA s e pa r a t e s t he
s pec i es b y' c ross - infe rt il i t y. Some hybrids a re poss i b l e , l i k e mules a nd
ti gl ons /l i ge rs ( the o f fspr i ng o f l i ons and t i ge r s) , but t h e hyb r ids t he m-
s el ve s a re us ua l ly ste r i l e . In the realm of Ha g i c k a nd Hys tici s m, the
Ma gickal Ch i l d r en o f wildl y d ive r ge nt life- fo r ms c an b e and potent
gene r ator s of c ha ng e .
I You l d l i ke " t o not e at this po int tha t some Haq i c kal Ch i ldren ax e bor n by
means o t he r than sex or Se x Haqi c k . Any pr oject o r g oa l that y ou c omp l e t e
by mea ns o f l ov i ng a nd dedi cated e f fort i s a Ma g i c kal Ch i ld . This i ncl udes
wor ks of a rt , or ga n i za t i ons , sit ua ti ons, etc .
Huma n, .myt hs . h old s t ar i es of non-humans mati ng wit h h uma ns . I n the Bible,
....e a r e t o ld that "The Neph ilim we re i n t he e a r t h in t hose da ys , a nd also
tha t, when t he s ons of God c ame i n unt o the da ughter s of men, a nd
the y bor e c hi ldr en t o them; t he s a me wer e t he mi ghty men tha t wer e of o ld ,
t he men of r e nown . " ( Gen . 6: 4)
I n Gr a eco - Roman. myt h , Ze us ! J upi t e r f a the r ed her os and de migod s on human
f e mal e s; he us e d many di s gu ises t o d o t hi s , s uch as a s wa n, a b ul l, a nd
e ve n a shower o f go l d . I n I nd ia, Kr i s h na hi ms e l f f or t he
d e l i g ht o f the Gopi gir ls . 7her e a r e Eu r opean t rad it i ons of the King
c oupl i ng wi th the Goddes s f or the we lfar e of t he tri be , a nd e v e n wi t hi n
Chr i s t i ani t y , nuns are ca ll ed "th e bride s o f Chr is t .
11
While i t ' s st ill pos s ible t o inv ok e a divine Haa t Hag i ck h ol d s
t ha t mating wl th e x trr a t e r r e s t Le Le ope ns d oor .....a ys , l e a d i ng t o unt houg ht -of ,
ess e nt ia ll y NEW wa ys of s e ei ng , knowing and Congr e ss ..... i th
gods can on l y r e i n f or c e pr e s e nt s ta te s o f cons cious ne ss becaus e g od s a re
c rea ted in the i mage a nd likene s s o f Han . The h uma n pan t he ons are s elf-
r e f e r e n ti al a nd a r e c l os ed s ys t ems, a s i t ..... er e.
t h is type o f Worki ng , y ou r Temp l e s hould be but i nc e ns e a nd
mue Lc , part icularly Ne ..... Age o r "ambient " musi c a r e hel pful. Be g i n b y
pr oj e c ting a c al l on the Astral p l a ne s f or en t i ties interest ed I n j o in ing
wit h y o u fo r mutual be nefit a nd knowl e dge . Command yo ur ..... atche s and wat:ds
t o s cr ee n out unde r si r e a bl e types , s uc h a s Astra l ghos ts a nd
vampi r es, ma li ci ous or i nte rferi ng be i ngs . It' s h e lpfu l to have a c up or
c hal i ce o f ..... a t er on the a l tar .
St and a nd s wa y i n the dar k bef ore the a ltar , mak i ng e nti c i ng , but wor d les s
s ound s wi th y our v oi c e . Env i s i on yours e lf r i s i ng f r om the ear t h i n to
s pace , ou t b eyond our s o lar s yste m, a bove t he p l a ne o f o u r ga l axy and
mov i ng toward i t s cent e r. Be c ome a war e of e very par t o f you r ski n, aware
o f the ne r v e endings i n i t ; pa y att e nt i on t o y our sense o f touc h and
st imula t e i t un t il yo u a r e sens it i ve t o t he s lighte s t move men t of ai r .
/
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Ii
When y ou f e el t h e of the ope n y our s e lf t o i t and f o l low
i ts i ns tr ucti ons , i ns of ar a s the y do n ot c onfli ct wi t h yo ur Wi l l . Beyond
this , f ol low t he ri te t o its conc l us ion. [f the o ther so ind i c ate s , drink
the wa t e r a s i t s charged Sacr ame nt .
At thi s po int , le t 's vi s i t t he Sec ond Cha kr a , the Svadh i s t ha na , I n t he
s a me way that we v isited t h e Hu l a d hara i n our las t s e s s ion . Re la x , but
ke ep y o u r s p i n e s t r a i gh t , c los e yo ur e yes , and e nv i s i on your p oint of c o n-
s c i o us ne ss beh i nd your e ye s . Move backwar d I n y our s k u l l , d own yo ur cer e-
b e ll um and bra in st e m, d own you r s pina l cor d t o its e nd.
At t he Hu l a dhara c ha kr a , become a wa r e o f Kunda l l n i , the fire sna ke c o i l e d
a t t he o f yo u r sp1ne . Foc u s . o n t h i s b ri g h t se rpen t , a nd move wi th i t
u p to t he ne x t Cha k r a , t hat of t he g e ni t a l s , t h e Sva dh i s t hana. Th is ne xus
o f ener g y s pi ns sl owl y when yo u ' r e c a l m a nd mo re q 1c k l y when y ou're
arou s ed , a wh irl pool o f l i g h t t hat war ms you = s exua l organs .
Ope n y ou r As t ral eyes to t he wo r l d ou ts ide your b od y f r om t hi s Chakra and
l o ok a r ound the r oom. You pr obab ly wil l b e awa r e of e v eryone e lse 's
Svadh is t hana at t hi s po i nt , b ut d on 't be emba r r a sse d ; we a re a l l vess e l s
o f the li t tl e g od DNA, a nd t h i s is j us t a demonst rati on o f its p owe r .
li nes o f i nf l uenc e fr om t h e g e nt ia l s to o t he r pa r ts o f your
bod y , y our mi nd , your pa st hi s t or y a nd the d eci si o ns t ha t you ' v e
made . Invoke Ha a t a s honesty, t he n l i s t t he i nc i d e n t s in your l ife t hat
bas ed on s e xua l d e s i r e a nd but t hat y ou ra ti onali zed a s
log ica l or a est hetic cho i ce s . The 15 to r ecogn i z e t he d irecting
f o r c e o f t he i nsti nct of se x , how al l - pervasive it is, h ow we a l l a r e
c ons tructed t o s e rve t he o f our geneti c s tr uctur e .
Focu s y our p o i n t of c onsc i ous ness in t h e hea r t o f t he Cha kra-wheel a nd
commu n e wI t h t he d oub le hel ix o f DNA. Ope n yo ur s el f to the und er s t and ing
o f c h e mi c al bond s that s hape t his mo lecular a s semblage , t o the atoms
a nd t h ei r par t icl es that create a nd serve the n ece ss i ty of life as we k now
it on our p l ane t . I mmerse y ourself i n the ocean of e ner gy t ha t coagul a tes -
into matt e r in acco r dance wi t h s ubt le l a ws t ha t gna w on the e d ge s of
c ompr e hens i on . Fee l t he f or c e of t he se l a ws witho ut t r y i ng to analyze
the m; s i mp l y a bso r b the exper ience .
F oll ow t he s equenc e s thr oug h time o f part t c l e s a cqUir i ng comp l e x i ty
t h r oug h a r ranging the mse l ve s int o at oms , o f atoms u ni ting f or g r e a ter
comp l e x i t y o f mo l ecules , of mol e c ules s ha pi ng t he mse l ve s i nt o l ong c ha i ns ,
b e nd ing a nd bowi ng to t he Imperati ve s o f el e ctr ical cha r g e s a nd a tt rac-
t i on s . i n t he mol e cul e s gr owing , mar r y ing a nd manipula ti ng
othe r s u bs t a nc es , becomi ng v iruses , bact e ri a , c el ls . Expe r i e n c e t he
i nc r e as i n g s oph i s ti ca ti on o f c e l l s d e v el opi ng n uc l e i a nd cytoplasm,
i nc o rpo ra t ing mitochond r ia , s pe c i a l iz i ng i nto fu nctiona l t1 s s u e s , or ga ns
a nd s t r uctur e s .
Not e h ow the DNA i tse l f be come s mor e c omp l ex a s its exten s ions
how benef i c i al e xpe r ime nts a te r etained i n it s r e c ords while fa ilures a r e
e rased b y t he i r own shor t c omings. Dehol d the d evel opme nt o f ne ur ons a nd
the a p p e a r a nce o f e ver more c omp l e x part s o f t he b r ain . Fe e l and wat ch t he
el e c tr i c i n t e r p l a y o f t he neur o ns , the s t or ms o f t ho ug ht , sensation and
c omma nd t ha t wash a r o und a nd thr oug h a l l pa r t s o f t h e b ra i n and ner v ou s
s yst e m.
.
,
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Trace all the connecti ons y ou can f ind be t we e n t he b ra in a nd the gen ita l s,
then contemp la te t he r i s e and development of fa mil y , t r ibe, c lan, na t ion ,
s t a t e and empi r e ; the his tory of a r t , s c ience a nd eng i neering
thr o ughout t he age s, the ri s e and fal l o f rel i g ions , ph i los oph i es , t r a de
r out e s and economi c sys tems, then ask your s e l f: how muc h of all t his
e xi s t s t o s erve DNA and i t s des ir e t o c ombine wi th i t s e l f in i n f i ni t e
va ri ey? (The inst r uc t or shou ld t hr ee minutes o f s i le nc e at t his
p o i nt , and t hen conti nue .)
You now ha ve some i dea o f the powe r o f the Forgotten One o f Sex , the
di r e c ti v e s o f our DNA manifesti ng thr ough our genita ls. As Hag ick ians , we
shou l d reme mber alwa ys this dyna mo a vai lable .Eor our Ha q i c k , We shoul d
als o r e me mber t ha t a l l Ha gickal Ch i l dre n should be be g ot t e n unde r Wi ll;
c asua l , ' undi r e c t e d s e x ' pol lut es t he As tral p lanes and wast e s pr e c i ous
res o u rces . Your own med i t at i ons on the s ub jec t will c onv i nc e you mor e
fi r ml y of t he s e poi nt s than coul d a ny wor d s from me .
Sl owly, wi t hdraw po i nt of c ons c i o us ne s s f rom the Svadh i s tha na Chakra
and move it up your spinal c ord, t h r ough your br a i n stem a nd back t o its
ususa l pos i t i on behtnd eye s . Pa y at t e nt io n to your br e a thing , br ing
i t t o y our r egular rat e and t he n s l owl y open your e ye s.
I 've our d i scussi on f oc us s e d o n eI gh t h d egr ee, s ol i t a r y Working s.
I t ' s onl y s ensibl e to beg i n your wor k i n t h i s area al o ne , e ve n if you have
a r e g ul ar s exual pa rtner . You ha ve t o become f a mil i a r wit h t he wa y the
energies wo r k, wi t h the Wille d d i r e c ti on of your Hagick , be fo r e you try t o
t e ach a nother per son a bou t it. Autoe r o tic ism i s a l imi t e d method, c ompa red
with can be a c compl i she d with a c ompe t e nt pa rtner , al t h ough t he r a nge
of ef f e c t i ve ne s s o f ei gh t h de gr e e wor k 1s i mpr e ssi ve l y wi d e .
As a n assignment , I'd like you to prac t i ce for mulating your Wi ll on a
t op ic o f your c hoi c e i n a 5 i g i1 , as I d escribed earl i er. 7 0 r e v iew: first,
' f or mu l a t e y our desire as a se nte nce . St rike t hr oug h t he second, t hird and
so on r e pe t it ions of all le tt ers . Take the r e mai ning l e t ter s and f orm them'
i n t o a n abstract de sign t hat doe s n ' t 1Qok l i ke a wo rd. Th e r esulting
design is a 5i gi l o f your Will .
Wi t h out tak ing the process fur ther (that i s , leaving it uncharged ), please
hand in a copy of your or iginal sent e nc e, the sentence wi t h repeat ed
let ters str i c ke n through , and t he fi nal si glL li d li ke to see the
or iginals and their transl a ti ons, if pos s i bl e .
Th e part of you r pr a c tice I l e a ve entirel y up to y ou, since each
pe r son knows his or her own body best . I f you have a ny que s tions , pleas e
ask y our wha t he or s h e can ' t answer wi l l be pass e d a long to
me .
En joy your expe r iments and exer cises . wi th this Cha kr a.
c areful about the i nte nt ions you f ocus up on in Wor ki ng
Ha g ick d oes work and Sex Ha gi ck works e xt r e me l y we l l .
Farewe l l un til ne xt ti me.
Love i s t he law, love und e r wi l l.
0:-. ' .
Please be ve ry
wi t h i t, si nce
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P<iqe 20 .

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Lecture <\
Do what t h o u wilt s ha ll be the whol e o f t he L<i w.
We l c ome to the f ou r th l e c t u r e o n Haa t Haq i ck . I n ou r p r evious
clas s es, we d i scussed the a nd the p urpos es of Hag ick in
gener a l a nd o f Maa t Maqi c k i n requirements f o r
t he phys i cal part o f Sex Magi c k and t he na tur e of o u r two
l o we r Chakras. We a l so i nve s t i g a t e d t he nature of the Fo r g o t t en
One s o f Hu nge r and Se x .
Today we ' l l e x pl or e the Forgotten One o f F ight or F li g h t , the
thi r d lowe s t Chakr a , the Kanipu ra , and the Ma r t i a l appl icati ons
o f Mag i ck.

The hi s t or y of the h uma n r a c e i s t he .h i stoli,:r- o f invasi ons, wars ,

c o nq ue s t s and dominat ion. Pe a c e to be a time of r e l a t i ve
c a lm be t ween con f l i c t s , a n i n t e r r u pti on o f the nor m. Wh y is t h i s
5 01 No o ther s peci e s , wi th ,the e xc e p t i on o f ce rtai n a nts, be e s
a nd was ps , p rac tice ma s s combat . What i s i n our na t ur e tha t
p r omot es , and e ve n ens ur e s , "t ha t; c e r t a i n g ro ups o f us d o ba t tle
wi t h e a c h o t.be r ?
o t he r ani ma l s pec i e s sha re o ut Forgot ten One, o u r i ns t inct for
fi g hting a thr e at or " fle e i ng f rom d ange r , but on ly h umani ty has
d e ve loped it t o the mass p he nomenon o f wa r .
Th e streng th a nd size o f our fi g h t / f l i g h t i ns t i nc t , 1 be li e ve ,
r es ult s f r om its combi na tion with other s urv ival u rges : thos e of
Hun ger, Cl anni ng , a nd t o sma ller degr e e , Se x . I t al s o s e ems t hat
the little:, god DNA enco u r a ges . ....a t: a mong us i n o r d e z to c on t r o l
o u r numbers a nd p r o tec t the d Lve ze i t y o f o t h e r order s o f ' li t e on
ou r pla ne t .
The d eve lop me n t of human i n t el l igence e nabled us. t o kil l o f f ou r
ma j or pr edator s, cons truct shelter from the e leme n t s , and in-
crease our n u mbe r s a nd l i f es pans. Whether t h rough t he ga theri ng
o f wil d p l a n t s , hunti ng , he r di ng, or a g r i c u lt u r e, e a ch i ndivi d ua l
needs a ce r t ain a mount of l a nd t o pr ovide fo od fo r hi m or he r .
When there wer e so ma n y o f us i n a give n r eg i on t ha t t he f ood
s upp ly began to fai l , we mov e d on to ne w terr i t or i e s . Thi s
s trat egy i s g o od u n t i l we beg a n f i nd ing peopl e a lr e ady
e s t abl i she d i n the _new t e rri t ori e s .
Our inc rea si ng in t elligence s ome t i me s pr oduced c ooper a tion
i ns tead of conf lict , a s in t he inventi on o f i r r i ga t i o n
i n o rd e r t o ma ke mor e effic i e n t us e o E r e s our c e s and ease the
pr e s sUte t o mi g r a t e. Mo re o ften, o u r p rimi t i ve intel ligence
a r g ued that it's e a s i e r t o t a ke the pr oduct s o f o the t peop l e ' s
wo t k than to d o the work o u r s e lve s . This thinking led to s l a ve r y
a s well a s to wa r, and t oda y i t t a kes the f o rm of mult ina tional
c o r por a ti o ns us ing the c he a pe s t labor a va i l a b le i n d e v elop i ng
c ountr ies .
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Page 21.
Warfare seems to have evolved through the millennia from simple
rapine and pillage, through control of territory, which includes
eliminating rivals for leadership, as in _civll_ wars, and
foreign conquests, to war in support of allies of the proper
ideological leanings. There have been wars over religions, like
the Christian Crusades and Islamic Jihads, as well as one-sided
_wars_ against heretics, witches and Jews. In the Twentieth
Century, with the development and use of the atomic bomb, war has
reached the level of possibly annihilating "the human race.
Twenty years ago, plus or minus, I was experiencing the Eirst of
the visions, or channellings, that developed into Maat Magick. At
that time, the USA and the Soviet Union were poised all. the brink
of nuclear war; my sources called the situation a _crisis-node_,
one of those crossroads where the choices made would create the
nature of its future. My contact-entity, N'Aton, gave me methods
and concepts Which, used in Magick, would get us through the
crisis and begin the manifestation of the new s pe c t e s , Homo
veritas.
Our numbers, knowledge and technology demand a change in our
under.standing of the Forgotten One of fight or flight; its
traditional employment has become too dangerous both for the
human race and for planet Earth. Homo v , can't continue all of
the practices of Homo sapiens; individual and collective violence
is the first ,thing to be rid of.
Maat Magick is a Hagick of transition, and has the duty of
shaping the track or course that global events will follow. Even
though the greatest danger ,DE-nuclear has been
abated, there 'still remain numerous wars and individual violences
throughout the world. In order to grasp the problem, we must come
to all. accurate understanding of the Mars-force, urgings of
the Manipura Chakra, the belligerent nature of humanity.
The fight-or-flight instinct should be called, perhaps, by
another name that doesn't limit action to tW0 choices. It's
survival value lies in removing the individual from danger, but
it has expanded to include removing other people from danger, and
to initiating attacks, be it in hunting, assassination, or
warfare. When its action manifests in groups, it combines
cooperation with competition.
We often see such combinations in Ron-human Nature. Forests and
jungles have plants competing for sunlight and soil nutrients,
but trees send each other chemical warnings about insect \
infestations. Ant colonies often wage deadly warfare against each
other, but some ants herd and milk aphids like cows. Individ-
ually, we're inefficient predators, with small teeth and flat
nails instead of claws, naked skin and relatively slow running
speed. In groups, and using killing tools, we hunted mastodon,
mammoth and bison, and defended ourselves and our families
against tigers and wolves .
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I n o ur human be gi nni ngs , we needed ind i v i d ual a nd c o l l e c t i ve
k i l l i ng and woundi ng i n orde r t o s ur vi ve . As o ur nu mbe rs
i ncreased, t he wa y t he Mani p u r a e ne r g i e s mani f ested grew more
comp l ex , a nd came t o s e rve purpos e s that overca me a ny s e ns e o f
speci e s ki ns h i p . Let ' s see if we c a n o r g a nize t he s e wa ys and
purp ose s as they e xist t oda y .
(To t he i ns t r uctor: p l e a s e prov i d e a c opy o f th i s c ha r t for the
class , wh e t her b y drawi ng i t on a board , on eas e l paper, or
by what e ver means ar e a vail abl e . )
I NSTI GATI ON
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assa s s ina t ion
personal c o mba t
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ter r o r i s m
sabo t a g e
host a g e -tak i ng
co un t i n g c cup
te r r ori sm
sa bo t a g e
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Few
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You may be abl e t o think of more
human i ty i nd u l g e s I n . P l ease a d d
can t hi n k o f .
ins t a nc e s o f v i o lence that
to t h i s cha r t wha t e ver el s e
,
you

I ve n ture to gue s s t ha t mos t whe n a s k e d , would deplore

al l o f these h uma n ac t i v i t i es , a nd wo u l d s t r i ve t o e l i mi na t e them
whe ne v e r pos s i bl e , yet hi s t o r y con t i nues t o be wr i t t e n in ter ms
of co nf.lic t a nd conq ue s t . We t r y to a v o id v i ol ence f o r o u r s e lves
and for t hose we know and l o ve , bu t some how we agr e e t ha t
violence is permi t t e d agains t t he Ene my , the e vil Ot he r, in or d e r
t o p r otect ou r own .
In mos t soc i e t i e s , t he Wa rr i or is t he Her o ; the War Le a der often
become s t he Klng, a nd hi s ge neral s become ho rds of t he conquered '
lands a s a reward f or t he ir s uppor t o f the Lea der . As t ri ba l and
c l a n warfare bec ame mor e c omp l e x , the mill tary p rof e sslon wa s
bor n . Pe a cef ul f a rmers, trade s pe ople, a rtlsans and p ri es t s wer e
wi ll ing to support s pec i al is ts in v io l e nce, to' admi re them, \and
to eleva te them t o civil Le ade r s h ip, in some cas e s. I n other
soc i e t ies, the War r i ors ser v ed a civi l i a n Ki ng , a p rie s t l y c l ass ,
or parli ament.
Some sci e nc e fi ct i o n wr i t e r s s u r mi s e we mi g h t need ou r
wi ll i ngness to fi ght in the e ve nt t ha t inva d e r s fr o m s pa c e a rri ve
to c onque r us . Ot he r s spe c ul ate t hat we we r e e ng ine e r ed by a
mas t er speci es f rom s pace t o be guardia ns of the plane t we l ive
" ,.: .
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Page 23.
on, and that our aggression was deliberately designed, much as we
breed certain types of large dogs as guardians. I think that it's
simpler and closer to the truth to say that DNA was convinced of
aggression's usefulness to human survival by the fact that
aggressors survive to breed.
Let's venture to our Manipura Chakras to see what we can find out
about that center in ourselves. Please sit comfortably and close
your eyes. Let's begin with sounding OM three times. (To the
instructor: demonstrate to the class the pronunciation as
Aaauuummnnng, holding the sound as long as p os s-i b Le . Encourage
people to intone the OK on different notes, making a standing
chord of sound. Let some take a breath while others are sounding,
so that there'S no break in the sound Eor the three rounds.)
Loosen your point of consciousness from its usual seat behind
your eyes; see your surroundings by the light of your own
radiance as a point. Move to the back of your skull, through your
cerebellum and down your brainstem to your spinal cord. Slide
gently all the way down to your first Chakra, the Muladhara, and
watch it slowly spin as a four-petaled lotus of light.
Rise to your second Chakra, the Svadhisthana, bathing in the
flame of the fire serpent, Kundalini. Feel the force of the
energy as it turns the six-pp.taled lotus to spin; feel the force
of the spinning add itself to the current of flame.
Rise with Kundalini to the third Chakra, the Manipura, a rotating
lotus bf light with ten petals. Look beyond your body from this
position, see what you can of the room and of the other people in
it. (Instructor: pause here for a little while.) Call your
attention back to the Chakra itself, and move yourself to its
center, feeling its forces spin about you.
These forces are very strong. Your Manipura can move in a limited
span; its range is from the solar plexus, near your diaphragm, to
a spot about 4 to Scm. below your navel. Your Chi force lives
here, the force you learn to concentrate and use in the practice
of the Oriental Martial Arts. Endurance and determination live
here too.
Without straining your Astral sight, look for lines of force
emanating from the Manipura, radiating upward to your head and
arms and downward to your feet. The lines to and from your lungs
and heart should show more clearly than the others; these lines
feed prana, or life force, from your breathing to your Hanipura,
which translates the prana into the energy that animates your-
physical body and its echoes on other planes.
Note how your entire Manipura Chakra pulses in time to your
breathing. Follow the prana-flow from the Manipura to the adrenal
glands atop your kidneys, then back again. Feel how the energy of
the universe circulates within you, filling your body with
strength and vigor. Slow your breathing, and note how the lotus
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Page 2 4.
,
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o f the Cha k r a sp i ns mo re s l owl y . Spe e d u p your b reat h ing and see
how t he l otus s p i ns more q u i c k l y . You c a n a r o us e or c al m t he
Ha ni p ura by me a ns o f t he SDed a nd qual i t y o f y ou r b r e a t h ing .
Th is i s ano t he r t hi ng that ne e d s t o be pr act i c ed in o r d e r t o
u nde r s t a nd and us e it pr o pe rl y .
S lowl y wi t hdr a w you r c ons c i ousne s s ba ck int o you r spi na l cor d and
rise a g a i n to your s k u l l and yo u r f ami l i ar h ome be hind yo u r e yes .
Ex t e nd y ou r t h r o ug h yo ur body , the n o pe n you r e ye s .
Wit h s ome prac t ice , a nd c o nce n t ra t i on, y ou ca n p r oj ect strea me r s
b f or c e from t he Ha ni p ura out i n to t he mat e r i a l world t o he l p
yo u in a p h ys i c a l t a s k . If you e ver g o hik i ng in hi ll c o u nt r y ,
yo u can p rac t i c e us i ng yo ur Ch i f o r c e to hel p your bod y climb. As
yo u a c l i mb fo c us your a t t e n t i on on y our Manipur a a nd
v i s ua l i z e- l i ne s Ji light fl o..... i ng f rom your abd omen . Wrap t hem
around a t r ee o r a bou lder abo ve yo u and ' r ee l' you r s e l f u p t he
l i ne s as y ou c l i mb, I t shq u l d ma ke li g h t e r wor k f o r yo u r a rms and
l e gs.
Tr y us i ng t he Ch i / Ha ni p u r a f o r o t he r s i t ua ti ons; i f y o u ha ve t o
l i ft a he a v y obj ect , ' Ond e r t he ob j e c t and
e x te nd it u p wa r ds ; i f y o u n eed to pus h a ..... he e l ed v ehic l e , e x t e nd
t he ener g y and p us h wi t h it we ll as wi t h yo u r hands .
Ano ther i n t e r e s t i ng e xer ci s e i s to a s k a f r i e nd t o t r y to push
yo u o f f t he p lace on , wh i c h yo u ar e s t a nd i ng , . Th is is n ' t a
d i f f icul t th i ng t o do , s inc e our t wo- f oot e d st anc e i s n't ve r y
sta b l e, Then , foc us o n yo u r Ha n i pura a nd send l ines o f f orce do..... n
t hr o ug h you r f e e t and i nt o the e a r t h ( even if t hey ha ve t o pass
tnrough a bu i l ding or pa ve me nt ) , mak i ng i t IJ ke the r oo t s
of a t re e , Jo i n y o u r ene r gy wi t h tha t o f t he e a rt h , the n a s k your
frie nd t o try to p us h y ou a ga i n , I f y o u t r y th i s , pl e a s e le t me
k n ow the res u l ts ,
The po i n t o f t hese exerc i s e s i s t o make yo ur s e l f f a mi l i a r wi t h
the Han ipur a a nd wi th t he f or c e o f i t s Forgot t e n One, I t's al s o a
good t h i ng to b ecome a c q ua i n t e d wit h i t s d a r ke r as pe c t s . Fi r s t ,
ba n i s h and sea l Temp l e , Ima gine a n e ne my, f rom any t i me i n
yo u r life , und er a n y circums t ances . Thi s per s o n s ho uld be o ne ..... ho
has d one yo u s ome ha r m, or has ha rmed some o ne you l o ve , o r has
d one o t he r s e r i o us wr o ng t ha t ha s hu r t yo u ,
Now th ink o f that pe r s o n a s be i ng on ly ha l f a me te r ta l l , and
helpl e ss in yo u r pr e s ence , Feel t he f or ce o f yo ur wr ath dir e cted
towa r d him o r he r , and v i sua l i ze yo u r s e l f tear ing h i m o r he r to
p Le c e s. Pay ' c l os e a ttent i on t o ho w you fee l . I s there a s e nsa t l o n
o f s a t i s f acti o n a nd p leasure i n t he violence ?
What you exper ience 1n t h i s e xe rc i s e i s t he d a rk e mot i on o f
ve nge ance , t he Ni ghtsi de o f Ha at i n Le x Tal i o n i s , t he ' e ye fo r a n
eye and a to o th f or a t ooth ' o f o u r ba rbarian pa st . If you ha ve
di f f i c u lty i n rais i ng wr a t h on your enemy be caus e o f y our na t ur a l
c ha r a c t e r o r t rai ni ng , i nv o ke the Be r s e r ke r s p i ri t, or bat t l e-
madness of t he a nc i e n t NOLSe , t he Ce l t s , o r any of t he early
,
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Pag e 25 .
c o nq ue r e rs, When this e x pe ri ment i s c ompl et e , ban i sh you r Temp l e
and uns e a l its b o unda r i e s .
As a s pec i e s , we ha ve i nvented a fe w ways to us e the Ma n i pu r a
ene rgi e s in non- v i ol e n t way s , We ha v e sports , on the i nd i v i d ual
and on t he t e a m level , al s o ha v e lite r a t ure, ar t , t he a t e r ,
and o t her media whi c h provide vi car ious way s that pe o pl e
can exper ience the satisfacti ons o f violence without harming
themsel ves o r othe r s , Hard p hysica l a nd exer ci s e are o t he r
ways to e mploy the Ha ni p ur a e nergy, a l thoug h mac hi ne s have
replaced huma ns i n many fiel d s o f phys i ca l wor k.
Th e s tress and t ens i o n o f mod e r n l ife , fr om o u r c r o wd ing t oge the r
i n c iti es and t ryi ng t o mak e a l i ving , t o a s e ns e o f b eing
power l ess tyr a nn i c a l pe o ple l i ke s o me pare nts ,
and bosse s , pr ess on o ur Ha n i pur a. Unable t o strike a t
t he s our ces o f o u r aggrava ti o n , we someti mes r esort t o d ome stic
v io le nc e o f spouse and chil d bat t e r i ng , ha rming an ima l s, or
picki ng ftg ht s i n bars . Man y ti me s we st r ike at pe op l e who a r e
f r o m a d i f f e r e nt r ace, nati o na l bac kg round or rel i g i on as they
pr o pe r . tar ge t s f or our f r us t ra ted wrath .
As Mag i c k ians, we have t he o ppor t.un i t y t o d t r e c t; . t he Ha n i pur a
e ner g y o f our s e lves a nd o f o thers to the s e r vi c e o f speci e s
e vol ut i o n , We d o th is b y me ans of Te mple r i tes, b y exampl e i n
da il y li f e , a nd b y ac t ing as l iv i n g t ali s mans f o r t he r e s t o f
h u ma n i t y .
I n t he cour s e o f Ha at Mag i c k, I a Tree o f
Life i n which the Se pherot h we r e a ss igne d ' t i tl e s ' o f Haa t a s a
godfor m. I n Gebu rah ( strengt h ) , t he Spher e o f Hars, she. is named
'Ai r , t he Unconfined'. This s e e ms an odd as signme nt, s i nc e air is
no t us ua l l y ass oc i a t e d wit h st r engt h . In fact , t o ca l l s ome th i ng
'ai r y' me a ns tha t i t l a c ks s ubs tanc e or we i g ht , isn't ser i o us ,
and can have litt l e effect on a ny t h i ng ,
I f yo u t hi nk about it , though , a ir's s t r eng th i s o bvious. I t' s
pr ope rties a l l ow b irds, ba t s , a nd a i rcraft t o fl y ; a s a t mosphe r e ,
it s u ppor ts the metabol i s m o f t he va s t ma j orit y o f l i f e on ear t h,
wi t h the e xc e pt i on of ana e r ob i c ba c t e ria . I ts mi xt ure o f gasse s
s e r ve s bot h v e ge t ab le a nd a n i ma l l i fe .. The a t mos phe r e i s wher e
wea t h e r and cli mat e occu r --who c o u l d ar g ue a gai ns t the power of
t he hurr icane , t o r na do , ga l e o r t h unde r s toc m?
Air is pr e s e nt on o ur p lanet, at va r i o u s d ensities,
a nd at t he s a me ti me is i nvis ible and impa lpabl e , e xc e pt when
it mov e s , Air i s a lso a for m of pr a na that we inha l e , a forc e
t ha t we shar e wi t h t he unive r s e . Air is t h e medi um by which we
speak, by whi c h we convey our wo r ds and o ur Wo rd of Hagic kal
command ,
In Cha os Science , t he " bu t t e r t Ly effect
1
' i s a meta phor f or t h e
delicac y of ini t ial c onditi ons o f turbulence. It s a ys that a
b ut ter f ly f lapp i ng its wi ng s in Ch i na c ould beg i n a minor ai r
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Page 26 .
that builds into a st o r m t ha t ravage s the we st coa st o f
No r t h Ameri ca .a nd b eyo nd . In l i k.e man ner , y o ur Wor d o f Wi ll ,
spoken i n rit ua l in a fo c used wa y , c a n ro l l ar o und t he ..... oz Ld t o
i ns pir e cha nge in the hea r t s of the whole human r a ce . Altho ugh a
Ha g i c kal Wor d fade s f rom phys ica l hear ing a t a certai n d ista nc e
a nd wi th . t he lapse o f t i me , the As t r al body o f t he atmospher e
ca r r ies it o nward on an undimi ni shed wave .
At t h i s p o i nt our l e ctur e s e r i e s , i t woul d b e be s t to wor k on
o ur selve s a s i nd i vid ua ls i n comi ng to t erms with o ur o wn Ma rtial
f or c e s , a nd t he n, whe r e pos si bl e, as a gr oup . As ind i v idua ls, we
c a n construc t a well -s e aled Temple ritual i n wh i c h t o e voke the
One o f Fight o r F l i gh t as a n ent ity and wres t le wi t h it
much a s J a c ob wr est l e d wi th an ange l in the Bi ble t al e.
Co n tend i ng with an Othet i n the wr e st li ng s t y le give s yo u a
chance t o k now h im, he r, or i t in a way tha t ' s a l mos t a s i nti ma t e
as sex . Yo u can f oll o w the moves of your As t r al a nd e theric
bod i e s wi t h ident ica l mo ve s i n yo ue phys ica l body, so tha t yo u
se e m t o da nc e. I l ea v e the det ails o f your r it ua l c o ns t r ucti on up
to y ou , but - r wo u Ldv Lf ke" t o s e e yo ur Hag i cka l r e c c r d sco f. it .
-
A very usef u l f or r i t u; l const r uc t ion - 1s Al e i s ter Cr o wley 's
77 7 . The t a b l es i n i t ca n pr ov ide t radit i ona l choices o f c ol ors ,
inc e nses , t i mi ng , e t c . . Ot he r wi s e , yo ur own arti stic s enses c a n
gu i d e yo u t o t he bes t mea ns t o f ocus y our . a ttenti on on your c it e
in Te mple . r d o s ugges t tha t yo u incl ud e t he f ol l owing i n a
Haat l an Mar tial ri t e :
;
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' A t ho r o ug h bani s h ing a nd s e a l i ng . o f the Temple
A c o l or s cheme of r e d a nd black
The pr e s e nc e o f i r on i n t he Templ e
A fe a ther a s a s ymb ol of Maa t.
If y ou c an f i nd an instr uctor in t he o ri enta l Ma rtia l Art s , such
a s Ta i Ch i Chua n , Ak i d o, Ta e K..... a n Do, Kung FU, e t c ., i t wo u l d be
g ood t o beco me h i s o r her s t ud e nt. Ot he r wi s e, a n i nt e r e s t i ng
e xer c i se . f o r two peopl e i s 'st i c ky Uands' .
To d o thi s, fa ce yo ur pa rtner ; sl owl y and gent ly, try to t ouch
hi s or her body ..... hi l e b locking h i m o r hee f rom t o uch i ng yours. ,
..... h ile he or s he d oe s the s ame t o you . Keep yo ur hands i n contact
wi t h those o f -you r pa tt ner, moving t he m constant l y i n circles and
c urves . Whe n you thi nk y our part ne t i s n ' t pa ying at t ent ion, t r y
t o move a ha nd a way f r om h i s o r he t s t o land a body t ouc h.
As t he attuneme nt be t ween the t wo o f you gr o ws, you wi ll cor e t o
f e el a nd a nt i c i pate each o the r ' s move s , a nd wil l d e v e l o p pe r f e ct
b l ocking . Avo id the t e nde ncy t o s pe ed up and inc teas e f or c e i n
your movements, so t ha t t ouches d o not become bl ows and so tha t
anger is not a roused . The two ma i n be nefi ts o f such a n exe r c is e
ar e the awareness o f Ch i in y ourself a nd in yo u r part ner , and the
c a l m c ontt ol of it .
As we bec ome better acqua inted wi t h the hi g her and the
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Page 27.
more developed Forgotten Ones, we will become better able to put
the Hanipura in balance and under control. This center of power
has protected our species from before its beginnings, and can
still serve us well if we adapt it to current conditions.
Again, if you have any questions, please ask your instructor to
relay them to me.
~ o v e ts the law, love under will.
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Pa ge 28 .
Le c t ur e 5
Do wha t t ho u wil t s ha ll be t he who le oe the La w.
There a r e humans li ving n ow who opera te t h roug h the i r t hree
Ch ak ra s, leaving t he ir upper Cha k r a s inac ti vated . Th e u p pe r
Chakr as automa tical ly fu ncti o n a t a mi nimum l eve l to k e e p s uc h people
a live a nd some t imes s elf - suppo r ti ng , but g e n e ral l y t hes e pe o Ql e d o not
i nt e r act wi th ot he rs well, a nd d o no t u nd e rs t and the esse nce of t h e G
Golden Ru le: 'Do u nt o o t h e rs a s y ou would have t h e m d o unt o y ou .' For
t h e m, t he Golden Rul e i s, ..... b oe v e r ha s t he gold ma ke s the r u l e s .'
Ac c or ding t o s o me s c h o o ls o f e s o te r i c tho ught, e n t i t i e s fr om si mp l e r
and more p r i mit i v e l e ve l s of exi s te nc e inc arnat e i n t o the human species
a s a na t.u r aI s t e p i n u ni ve rsal spir itual e v o l ut i on. untr l L s uc h e n t i t i e s
lea rn t he r u l e s and customs o f b ei n g human; t h e y ope ra te o nly o n the
p ri n c iples o f se lf -pres e rvat ion a nd p ur su i t o f plea s u r e . They ar e o f t e n
a t t r act i ve a nd c lev e r , bu t t h e s e 'fi r s t - time Eleme n t a ls ' be ha v e in . ways
that de monst r a t e a l ack o f e t h i c s a nd s y mpa t hy.
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For ma ny mo re people , t h e fo u rth c ha k r a'svt. he Anahata , i s act i vated
. g r eat er ot l e s se r de g r e e by e xpe rienc e with the a c t ton of o ther
Ch akr as ; ma c e r na Li Love , s e x ua l a t t rac t ton t urne d r oma nt i c , famil y
loy a l ty, e tc . The Forgo t ten One o f the Hear t Cha k r a is t h e Clan ni ng
i nsti nct, t he method o f mutual s ur v Lv a Lr au t t ed to a n i ndiv idua lly
de fens el e s s mamma l .
to a
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The litt l e god ins ide . us , .. DNA, s e e ms t o oper at e on two p rima ry
pr inci pl e s : c o nt i n ui ty a nd vari ety . We are d e s i gne d t o preserve .c u r own
l i ves , t o d es i r e to mate , to de f e nd o urse lves and ou r fami l i es , a nd t o
p r ov i d e for the ir sus te nanc e a nd we lfa r e . Give n t he fact tha t humans
tak e l onger t o r eac h ma t ur it y t ha n any o t h e r spe c ies o n
e a r t h , we ne ed a n u rge or i nstinc t t hat oper a t es o n a l o ng-term bas i s
t o p rovi de the extende d c a r e o f f s pr i nq r e q ui r e .
I c al l th i s urge t he Cl a n ni ng i ns t inct; it's t he For g o t t e n One tha t
f r om the Ana hata Chakr a , a nd i t s e r v e s to b i nd t o g et h e r
pa r ent s, s i b l i ng s , .. q r andparent s, uncl es , aunts and c ous ins int o u n its
of mu tua l he lp a nd s up port. Humans a r e at a phys iologica l d i sadv a n t a g e
c ompar ed t o ma n y o f t he animal s we s ha r e t he p lane t wit h - -we have n o
hoove s, horns, c laws o r f a n gs- -and so we d e pe nd o n o the r th i n gs t or our
s u r vi va l . Thes e t h i n gs i nc l Ude r a t iona l t hought, l a ng uage , plann i ng a nd
coopera t ive a c ti on.
The Clanning instinc t d ir ect s us t o g ive high pr i ori ty t o the s ur vival
of those who share our partlcular c onfi gurat i o ns o f DNA: c lose
relat i ves, and tho se a ccepted int o our f a mi lies t hroug h marr iage. This
instinct a ppears i n an imals other t han huma ns, t o a g r e a t er o r lesser
d e gr e e . a n ts , t ermites, be e s and t he naked mo l e r a ts of Af ri ca,
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Pa ge 29 .
only one f ema le p roduce s young, b ut the other memb e rs o f t he c o l ony
wo r k toge the r a t f ood - ga t her i ng , housekeeping and d e f e n s e of t he who le .
Elephants , a pe s and c h i mpa nz e es l i v e t oget her, the i r numb ers prov iding
p r o t e cti o n fo r the group . Among wol ves and ce rtai n wi l d d ogs , onl y t he
' Al pha c o up l e ' reproduc e , b ut al l me mbe r s hu n t t o prov ide f oe the c ubs .
Th e human r a c e, wi th i t s re l a t ive l y fe e b le physica l e nd owmen ts , re l y
hea v ily on the Fo r g ott e n One o f Cl a nn i ng .
In the human' ca se , DNA ha s a dded a bias exog amy , a s trong
i nc l i na tion t o ma te wi t h .s ome o ne out s id e t h e immedi at e f amily. Whi le
inbre ed ing has been use d oc c a s i ona l l y t o prot ect the ' pu r i t y ' o f
c erta i n royal li n e s, as i n Pha r a on i c Egyp t a nd in ol d Hawa ii , .... e ha ve
ge ne ral l y a v oi d ed the pr ob l em of un f a v ora b l e d oub le r ece s s ive t r a i ts.
To ma ke it pos s i b l e to f i nd a mat e out s i de the i mme di a te f a mi ly, t he
Cl ann lng i ns t i nc t e xte nd s i tsel f t o counte r our te nd e nc y to xe no phob ia .
I n the cou r s e of hu man h istory, t he pr ot ect ion o f Clanni ng has e x t e nd e d
itse lf to enab le the f ormation o f t r i bes , s t a tes and nat ions. Other:
inf lue nces , s uch as the Forgo tt e n One o f fi gh t - or -f l ight , ha ve l i mi ted
thi s ex t e n sion , 50 that we s til l ha ve wa r s , r evolu t ion s , s oc ial c l a s s es
and r ace p r ejudice . One o f t h e aims and e f f e c ts o f Maa t Ma g i c k is t o
ext end the r ange of the -- Hea r t Che kt a t o' i nclude al l o f huma ni ty 'a nd,' t he
othe r spec i es o f l i fe .... i t h .... hi c h .... s ha r e t h i s p lanet- -as a fi rst
s t a ge .
Th e r e a r e thos e who think t hat an i n teg rat e d pla ne t , wi t h a l l i ts
s ys t ems runn i ng ha r monious ly, wou l d b e a bor e wi t hou t c on flic t t o f uel
i nt e r e s t and Art. I woul d agre e wi t h t ha t vie w we re it n ot fo r the f a ct
t he t; t he beg inni ngs o f t he doubl e consc i ous n e s s marking our next
e v{, l u t i ona r y s t a ge a r e b u t preparat i ons f or our mee ting , kn OWing a nd
wo r k i ng wi t h no n- t e r r e s t ri a l b elngs . I f a n integ rated humanit y,
f unction i ng as the ne rve s ys t em o f Earth, were t o r e ma i n plane t -bound
f or e v er, we woul d ind e e d fr om bor e d om. Howe ve r , we have work
wa i t ing f or u s t hat r e q u i re s us t o r edi r e ct and con trol our Th ird
Chak r a xenophobia. Fir s t we prac t ice a nd succ e ed a mong ou rsel ves , a nd
t hen we' ll be i n s ha pe Ear t hose , who wai t .
The Anahata Cha k r a , . the nexus o f the he ar t , is a g a t e wa y that s hares
as pects of our a nc e s t ors a nd t he rea l izat ions o f our
de ve loDill g intell i ge nc e a s huma ns . The be ne f i t s o f mut ua l c ooper a t ion
l i e wit h our ance s tor s , and the phe nomeno n o f l ove l i e s wi t h our
e vol v i ng Lnt.e'Ll. Lqe n c e . Love ha s be e n defined many time s b y r e l i g i o n ,
art and psycho logy . I t 's bee n cal led t he desi re f or un i t y , the wishi ng
of g ood t o the be l oved , the placing o f a h i ghe r val ue u po n t he bel oved
than on o ne s e l f .
Lo ve as we kn ow i t depend s a n t he dual i t y o f s e l f a nd Ot he r , a nd\on t he
to r ep l a ce ,t ha t dua l i ty ...... i Lh un i t y and / or no t hingne ss. [ 0 ou r
v i e w o f life , un i t y t hat l ove g ives us i s a jo i n i ng o f
two (or mor e) s e pa r a t e be i ngs into a h i ghe r order of e x i ste nce , a n
a c t i ng i n conc er t , a s hari ng of j oy , pl e a s ur e , and s a t i s f y i ng .... or k.
From t he s p iri tua l viewpoi n t, love i s the removal of t he il Lus i o n of
s e parati on, a d i ssolv i ng o f t he bar ri ers be t ween a nd a mong the
ma n i fes t a tions o f Dlv i ne In tel lige nc e .
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Love is a reach i ng beyond t he s elf of Ego, an l ncl us i o n o f another i n
our f or Ther e are many f a c e s o f l ov e , ranging i n a
s pe ct rum fr om bi ol og i ca l r eac t i o n ( f a lli ng in love) to t he spir i tua l
r e spons e t o a highe r g ood ( s e l f- sacrif i c e) . Ther e are al s o other
e mot i ons t hat claim to be l ove, but are no t.
Gr a t i t ude a nd p l e asur e a r e the base s of chil d ren ' s l ov e of pare nt s ;
it 's a re s pons e to thos e who pay atte ntion t o us , sa tisfy o ur
'hu ng e r , keep our bod i es comfOrta ble and s ha re t he i r body 's warmth ,
hea rt be at and a ur a . The s ha r i ng of p l ace , time a nd par ental regar d is
the bas e of sibli ngs' lov e f or e ach o t he r . There ' s al s o a n a dmi xt ure of
competi t i on a nd j e alous y fr om the Han l pura Cha k r a , but In he a lthy
fami l ie s where pare nts exhi bit no favoriti sm, love c a n wi n in most
s i t ua t i ons .
The l ove o f fr iendshi p is i n t i mate wi thout being s exua l , i n mos t cases .
I t c a n be g in i n earl y c hild hood a nd con t inue t o the g ra ve . A frie nd i s
one who und e r s tands yo u , s ha r es s e cr e ts wit h you , a nd helps you i n many
wa ys . Th e r e are thos e who s a y t hat the love of friends h i p i s a h ighe r
t ype of l ove t ha n a l ove t hat i nc l ude s , or is ba s e d upon , s e xua l
int i macy . So me of the diff i culti e s of 'o t he r type s of love, such as
j e a l ous y. and t a k Lnq adva n t a ge of t he othe r perso n ' s f e e l i ngs of
ki nd n e ss, ca n happe n i n f riends h i ps . Re s o lv i ng suc h
st reng t hens love, eve n t ho ug h b6t h di f f icu l ti es a nd thei r r esol ut i ons
c ha ng e t he love to some degre e.
t he ons e t of puberty, we be come vulner able to r oman tic l ove , t o
the s c h oo lchild c r u sh , t h e confusi o n of desire and desir a b i l i ty; the
pai n and angst of comi ng to gr i ps wi t h a whole new wa y o f . l i vi ng t ha t
c h i l d hood on ly f ai n tl y f oreshadowed . Eve n though t he o the r types o f
l ove that we 've jus t me nt i o ne d have defi n i t e power f o r c ha nge , . t he love
comb i ned wi th provi d e s a dyna mo o f Ha q i c ka i 'ene rgy, pr ovid ed
tha t the l ov e is dir ected by will.
", Ma a t Ha q Lc kcL s a The lemic Mag i c k , t ha t i s, .ti he formul a o f Love und er
Will i s the f ounda t i on and pri mar y p r e mi se o f Ma at Magi c k '. I suggest
t hat you r ead the wo r ks o f Al eis t e r Cr9wl ey f or a f u ll e xpos i t ion o f
Love unde r Wil l , but t he essenc e of t he for mul a c an be s t a t ed in t he
a pho r i s m: Love wi t ho ut Wi ll i s s e n t i me nt a l i t y ; Wi ll wi thou t Lo ve i s
tyr anny . Al t hough d isti nct e nt i t i e s in one s t a t e o f consci ous ne ss, Love
and Wi l l equa l eac h ot he r in sta t e o f consc iousne ss .
In t h e wor lds o f d ualism, all types o f love mus t be pu t u nde r the
d irect i on of wi ll by the Kag i c kia n , o r the Hag i ck wil l be wea kene d a nd
di ver ted f rom i t s purpos e . This includes the t ype s of l ove alread y
mentione d, p l u s love of comm i t t ed partners
f
love of famil y in gene r a l ,
patriotism, love of the un iverse a nd l ov e o f abst r a ct
ho n or , t rut h and 'God
l
, howe v e r God i s s e e n,
As you de velop y our ab i l i t i e s ' to use the var i ous method s of Magi c k and
Mysticism, take t he t ime to make a n i nve n t o r y l i s t of a ll yo u r loves,
fr om peop l e a nd p laces t o thi nqs and i deas. How many kind s o f l ove have
y ou e x pe r I e nc e d ? How many k inds of love do you know about ? Hak e a nother
li s t o f your hates . In combi na tion , the l is ts will g ive you a good id e a
o f the web o f conne c t ion and attachme nt i n whi c h you l ive . The i d e a i s
:;
,
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Page 31 .
f o r yo u to be t h e s p i d e r in t he not t he f ly . Ha te is t he nega t i v e
8 spe cb of love, no t i t s opposite . The o p pos i t e o f l ove i s i nd i f f e r e nce .
I n o rde r t o pu t Lo ve under Wi l l, the Ha q ickian has t o kno w wha t h is o r
h er ind ivi dua l Wi l l i s . I have f o und t ha t neophytes in Haq i c k spend a
l o t o f t i me frust rat i on try i ng to f i nd o u t wha t the i r Wil l i s . Th e
situation r e f lec t s t ha t o f t he s tudent who has to choos e a s peci a l i zed
cou rs e o E. e d uc a t i o n to f it him or h e r f o r a ca r ee r o r c c o t e s s t o n . What
i s i t that you wan t t o do wi t h your l i f e? It wo u l d be wonderf ul i f we
co ul d a ll be pr o fes s i o nal Hag l ck ians, bu t t he essence o f Ha g i c k
b e long s t o each indiv idua l, a nd si nce you ' c a n ' t rea ll y c ha nge someo ne
els e , t he re 's no munda ne ma rke t for the Hi g h
The r e a re those who make mo ne y c as t ing ho roscope s or doing Tar ot
r e a d l ngs or r e mov i ng c u rses, e tc. , but t he s e practi c es a r e just put t i ng
the tools o f Hagl ck a t the dispos al of uninitiat es fOL a pri c e . The
c ho i c e s we ma ke a b o ut c a r ee r s or jobs i n the Ou t e r s ho ul d e mp loy our
ta l ent s and pr oficienci es a nd t ak e care of our ne c ess ary li v i ng
e xpense s. The c ho ice s we ma ke a bout pe r s ona l re l a t i o ns h i ps shoul d take
c a r e of our emoti ona l a nd b i ol ogical needs, and t he type o f
i nt r ospe c t ive pr oc e sses we c hoose to pr a ct ice sho u l d t ake c a r e of o ur
s p Lr Lt ue I ne eds . Al l t hes e c hoi c es a re pa r ts of Wi l l , and our Ha g i c k
s h o u l d pe rme ate a l l o f
As a g e ne r a l p r incipl e, o ur Wi l l d i rects us t o a c tion and t hought t ha t
a So is t our g rowt h a nd d evelopment i n al l f ie lds o E life. As we ga in
perspe ct i ve s a conte xt f or o ur r ol e i n
l if e , ou r defin ition o f Will changes . S it ua t i ons arise t ha t for c e a
c h o i ce ; we c o ns u lt our Will t o see ho w the o ptions woul d a ss is t or
hi nder i t.
A ide a o f one 's will i s the fru it o f Ther e come s a
poi n t i n o ur c ourse o f s e lf-knowl p.dge whe r e our Wi ll e xpands i t s
c o nce r ns b eyond o ur pe r sona l we l fa re and e mbrac es o the r h uma ns, o ur
planet , a nd t he Un i ve rse a t l arge. OUt Mag ick shi ft s i ts e mpha sis f rom
the ga t he ring of i n f o r mati o n t o the for mula ti on o f s o l u t i ons f o r t he
prob lems o f our s peci es a nd our plane t :
Sc ienc e has c ha ng ed o ur views, ove r the c e nt ur ies , f r om see ing huma ni t y
as t h e ' cr o wn of a nd the Ea rt h as the c e n ter o f the Cos mos to
we 're o ne s pe ci e s a mong many i n a c ompl ex web of food cha i ns,
symb i os is and par as it is m l ivi ng o n a p lane t o rb it ing a mode s t ye l l ow
star i n t he out e r r e aches o f o ne gal axy a mong man y. Ma a t Haqi c k
e nc o u ra ge s us t o begin t o func t io n more as a res po ns i ble spe c i e s in the
c o n t e x t o f the Ea r t h a t l a rge , to bec ome t he neur al ne t o f the pl anet ,
to the env ir onmen t to a ne w balance and h e a l t h .
.,
On t he' l..ndivi dua l l evel , t houg h, we ar e e a c h t he cen te r of t he
Uni v e rs e, eac h t he he art of t he wor ld t o ou rselves. I t is t he
e xpan s i on o f o ur c e ntra li ty t hat we arri ve a t the s t ate o f t r ue Wi l l
a nd t r ue Love . Thi s d oes not mea n a n expa nsio n o f t he Ego that
c onsi d er s ever yone and eve r yt hi ng 'outs ide ' o f our se l ves our po s ses sion
o r proper ty, exis t ing f o r o ur per s ona l e nha nc e ment. Ra the r, t he i de a of
who we a re e x te nd s i t s el f b eyond our skin t o i n f i nity , mak i ng the
Bihlical i n junc tion ' Love t hy nei ghbor as t hysel f' a cons t a nt pa rt of
I
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Pa ge 32 .
l i fe. I t ' s important t o estab l is h t he br oadest pos s i b l e v i e w of
o u r sel ves in o r d e r to keep o u r Hag ick true and effec t i v e .
visi t ou r Anahata Cha kr a to s ee wha t we can lea rn of i t , a nd wha t
we c a n learn o f o u r Will and o ur Lo ve .

S i t comfortably and c lose y our e ye s . Bec ome aware o f your l oc a ti on

beh i nd y o ur eye s ; become a war e o f t he s tr uctur es a round you in the
gl owing I jght of your awar e ne s s . Mo ve t o wa r d t he back o f your sku l l ,
ba ck and d own , through yo u r cer e bell um a nd br a i n stem, down your s pina l
c o rd to t he end of you r Here are fa mi l i a r p l a c e s ; the Huladha ra ,
wher e i n is based Kund alin i , of ene rgy t hat ani ma t e s your
physica l bod y . The lot us of the Cha kr a s p i ns wi t h l i ght , play i ng wi th
e ner gy to and f r om Kunda l i n i . ' The s er pe n t be gi ns t o ris e.
As it r i s e s , Kunda l i ni to uc he s y o ur sec ond Cha kr a , t he Sva d h i s t ha na ,
and s ets its l ot us whe e l s pinni ng f a ster . You be come awa re o f t he power
o f yo ur genitals a nd o f the i r Ha g i c ka l na ture . The Sva h i sthana
r e turns ener gy to the Fi r esnake, mo re energy t ha n i t rec eive d , a nd
Kunda lin i r ises h i g her . Nea r y our na ve l no w, i t touc ll es yo ur thir d
Cha kra, t he Manipur a , a nd your r ead ines s fo r acti on i ncr ease s a s the
Cha kra l otus i nc r e a s e s t he speed o f its s p in. The r o t a t i o n o f this
a cts a s a g yr os c ope t o bal a nc e your s t r e ng t h and
and fe eds mor e e ner gy i n t a t h e which rise s t o the he a r t
Chakr a, the Anaha t a.

.[
,
,
You l ose your name in the Will -flow. o f you mel t i n t o b li s s )
touch ing a nd b lend i ng with al l th i nqs t ha t ar e, or c ou ld poss ibly come
t o be . On ly yo u r physical body a nc ho r s yo u he re , r a d i a t i ng it s s i g nal s
of need tha t precipi t ate o u t yo ur awareness f rom the tra nc e o f Cosmi c
Lo ve . You reme mber where yo u ac e : i n the c e n t e r of yo ur Ana hata Chakra
in the c e nt e r of your he ar t in t he c e nt e r of yo ur body . You re tuc n to
you rse lf with a g l ow a nd warmth t hat pu lses i n ti me with yo ur hear t and
its Cha kr a .
Pos i t ion your po int o f a wa r e ne s s e xa ctl y o n the mo t e o f eter n i t y , the n
f l ow wi t h t he "t ides o f Lo ve . Yo u e x pa nd wi th t he e xpansi on o f Love, .
ri d i ng with i t as i t embrace s your phys i c a l body, the c ha i r you s it in,
t he the furn i t ure and t h e peopl e in the room. Love fl ows
t he f l oor and d o wn t he wa l l s of i nt o the e a r t h , spreading
un t il i t f ills the p l ane t. Lo ve f l o ws o ut and up in to the a ir ,
r e j o i c ing in t he b i r ds , t he -i ns e c t s , t he cloud s , the winds . It fl o ws
fro m Ea r t h t o j oin with t he moon , t he othe r p l anets and ast e ro i d s , t he
sun, t he s ta r s and wonders tha t s wim in outer space .

Thi s l o t us of li ght pul ses as i t s pi ns , keeping time with the beating

o f -- your ph ys i ca l hear t '. Hove - t o t he cen t e r of the ' l otus , t he middle ' o f
t he Anahata. Th e cent er is a s t i l l po i n t , a mo t e o f et er n i ty amid the
r hy thm tha t counts the passage o f t i me. This st i l l point i s the meet ing
g rou nd be t ween yo u a nd your s e cr e t Sel f, your Gen i us, y o ur Dai mon - tha t
. :: Crowley ca i Ls" your" Holy Guardian Ange 1 . ' Fr o m this' poi n t e mana t e s.. L'o v e ,
t he e sse nc e of coherence and conne c t i on tha t make s you and t he Cosmos a
si ngl e Thing of l if e and j o y . The emana ti ng i tself, a s well as t he
out war d fl ow o f Lo ve, is Will.
. ' ,,', , ."
Page 33.
Slowly you move back into your spinal cord. You rest like a jewel in
the crown of Kundalini, which now rises by itself, bringing you back to
your home in your brain. Slowly you settle into the place behind your
eyes, open your eyes, and stretch' your body gently.
This Anahata meditation is a good preliminary practice for any Hagickal
ritual you undertake to perform. It reminds you of your connection with
all things,. your constant Hagickal Link with the Cosmos and with all
things in it. Although it's good to have a physical Link in Hagick
worked for manifestation, the universal connection we have with all
things will help us in our causing change in those things.
One difficulty that may arise with the realization of universal Love is
a feeling of frustration and helplessness at the magnitude and quantity
of changes needed to help our species and the planet at large. There
are so many people doing stupid things that harm themselves and
everyone else that the problem of 'what's wrong with the world' seems
too much for any individual to help. In addition to human meddling,
Nature itself holds many deadly events that can kill us, injure us, and
destroy what we've built and made.
What's a Hagickian to do?
The first act is to remember the connections of Love and Will that you
experience in the heart Chakra meditations. The connections ensure that
your intentions, actions and decisions will affect the rest of the
world. They make you a living talisman whose development influences the
development of all other people and things. This talismanic connection
is an awesome responsibility, but if you are Haat, if you are in
balance and truth with yourself and the Cosmos, your life will be
beneficial and your Work will be reflected in world change.
The second act is to become familiar with Chaos Theory, in which you
will learn that the turbulent waves of change on every plane depend on
initial conditions, small and insignificant though they seem. The right
act at the right time, whether it be formal ritual, the creation of art
of any kind, informal conversation, a letter to the editors of a
and so on, can begin a cascade of events that profoundly
change the world. The more information, understanding and wisdom that
you bring to your Work, the its chances are to succeed.
The third act is to join with your colleagues in concerted action, both
Inner and outer, to a change and take it as far as you can. The
possibilities are endless. By colleagues, I don't mean only the other
members of the class and your Instructor, but also those people who
will be drawn to you by your charisma and radiance from your Heart_
Chakra. \
I have seen this phenomenon operate in different places at different
times: as soon as a person to follow his or her interest in the
field of 'the Occult
',
people who are hungry for esoteric knowledge
begin to show up. These people can be friends of friends or strangers
encountered in bookshops and cafes, or old acquaintances who
such interests suddenly. The neophyte Occultist often feels uncomfort-
able with sharing information but newly acquired. How can you teach

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Page 34 .
wha t yo u bar e l y k now?

We mudd le t hI oug h wi t h wha t we a nd d o our be s t, s i nce we do no t

own wha t we l e a rn. Whe n y ou be gin o pe r a t i ng fr o m t he Hea rt Cha kr a, t h e
pe op l e dr a wn t o yo u r o r b i t us ual l y s cr ee n thems e l ve s i nt o t wo ma in
ca teg o ries : t hose whose isn't s t rong enough to pr o mo t e t he
ha r d wor k inv ol ved in Hag ick , and those who kno w t he y ha ve f ound t hei r
t r ue c a l l i ng . Eve n among t he s i ncer e, the re o f ten a rise s prob l ems wi t h
Eg os ; if the peo p le i nvo l ve d i n d is put e s can r is e a bo ve any q ua r r e l i ng
a nd c o n t e nti o n, t he prob l e ms d iss ol ve i n t he course o f the wo r k .
A t h ing .to reme mb e r about t he h ear t a nd its Cha kra and it s Fo.r go tte n
One i s t h is: yo u wi l l ha v e no ne e d t o se e k out ot he r pe op le
t o t e ac h , for t he y wi l l fi nd yo u . Hag ickians do no t pr e a c h on str e e t
c o r ne r s nor try to r e cru it othe r pe o p l e i n t o the pr a c t ice o f Magi c k .
Th e e sot e r i c k nowl e dge of Hagi c k a nd Mys ti c i s m s ho ul d not be so ld ,
pr omo t ed , o r e v e n mad e t oo eas y to find .
You r r e s po ns i bi l i t y t o t he Gr e at Wo r k r e q u ir e s t ha t .yo u wo r k o n yo u r
o wn r e f i ne me n t and a b i l it ies . Your job i s t o pre pa r e
y o urse l f for whateve r c i r c ums t a nc es t he Cosmos br i ngs yo ur way . You
have to r e c og n i z e wha t is yo ur bus i ne s s and wha t is no t , wha t things
ne e d y OUI int er ve nti on a nd what t h i ngs wi l l wor k thems e lves aut - without
you . The na t ur al impul s e of a h e a r t i s t o i mme d i a t e l y sha r e a
go od ne w thi ng wi t h the pe opl e it cares a b out, a nd to s av e as ma ny
pe o p le a s poss i b l e f r o m pa in a nd suf fe r ing. Becaus e the r e ar e l ayers
a nd l eve ls of h owe ve r, you must learn di sce r nment i n o r d e r t o
fi nd whe re the__gr e a t er good li e s in any si t ua t ion.
I ha v e a n a s s ignmen t f or e a ch of you , an e xe r ci se 1n pr a c ti c e o f wha t
we ha ve d iscussed toda y . I want yo u to f i nd someo ne who ne e d s he l p and
g ive i t to h im o r . he r . The __ type o f hel p '.ne e ded a nd q Lv en ca n- be in a ny
fo r m- - mone y , t i me , l. n f o rma t ion or phys i c a l wo rk . The pe r s on yo u se l e ct
c a n b e kno wn t o yo u o r he o r s he c a n be a st r a nge r . I n g ivi ng y o ur
he lp, ma k e it c l e a r that t h e pe r s o n i s do i ng you t he f a vor of al l owi ng
y o u t o he l p . If t he pe r s o n tries to y ou or t o r etur n t he favo r, a s k
t hat he or she he l p s ome o ne e l s e a nd t he s a me req ue st t o pas s i t
on .
Your he l p c a n be s o met h i ng l i ke ass i s t i ng someone to c a r r y
o r c an mOr e s ubs t a n t i a l li ke r e a ding t o a
b l i nd pe r son o r c a ring c h i l d o r s i ck r el a t i ve fo r a f e w
hours so t h e c a r e -q ive r c an ha ve a b r e ak. I f you ca n't f i nd a nyo ne to
h e lp, con t a c t a soc i a l-s e r v i c e age n cy, o r a c hur c h .
Yo u r hel p -can be a o ne -ti me thing , o r yo u c a n mak e a c ommit ment f o r
continui ng y our ove r a pe r i od of t i me . Wha t e ver yo u wr i te
i t i n you r Hag i cka l Re c o r d , a nd t r a c k you r a c t i o ns , fee li ng s and
o bs e r va t i o ns f o r t wo weeks . Du r i ng the s e t wo visit y o ur Ana ha ta
Chak ra at l east o nc e a da y . At t he e nd o f tha t p l eas e wr i t e a
s umma r y o f your e xpe r i e nce a nd at t he ne xt c l a s s ses s i o n, gi ve i t t o
yo u r wh o will s e nd i t to me , a long wi t h a n y q ues tions y ou
may ha ve .
Lo v e i s t he l o ve unde r wil l .

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Page 35.
LECTURE 6
Do what thou wilt shall be the whole of the Law.
Welcome to our sixth lecture in our series on Maat Magick. Today we'll
discuss our instinct to speak and listen to each other, the Forgotten
One of Communication. This urge is centered in the throat, in the
Vi shuda Chakra. In Maat Magick, as in other forms of Magick, the power
of the Word is paramount in launching the force of Will into for
change.
Humanity is not the only species to communicate among itself. Elephants
trumpet and rumble, whales and porpoises whistle and click, crickets
chirp, and even trees and other plants communicate chemically. Humans
can form words and develop languages because our mouth, throat and
lungs are constructed in such a way as to permit a huge variety of
sounds to be produced. Our brains are complex enough to use the
versatile instrument of our voice to express abstract thought,
mathematical concepts and the nuances of feelings.
The instruments of speech also permit us to sing and to chant, to
combine words and music into an Art that can move and inspire both the
singer and listener. are able t6 spoken word
into the written word by a marvelous mental process that establishes
for an indefinite time that which would disappear with the disappeaL-
ance of memory and the listeners who heard it. Current technology
permits us to record and play back song and speech as well as images of
the singer oi:::speaker. We have the t e Le phone-, the- fax, and computers
linked by modem to take our words almost an'yvhe z e in the world. The
printing press.and its modern successors allow us to distribute many
.copies of our "wr Lt t e n words, and the postal services of different
' c o un t r i e s permit us to correspond with people around world.
In Magick, the use of the word, spoken aloud in ritual, begins a set of
vibrations in the Astral and Etheric worlds that affect the seeds of
manifestation, no matter the distance and no matter the time, This
isn't just a matter of 'the psychological condition the Hagickian enters
in ritual circumstances; rather, the effectiveness of words--and of
Words of on the 'rna kheru', or the True Voice of the
Magickian.
The rna kheru is one of the mosl: important tools and talents of the
Magickian. The term itself is Egyptian, and it has s e ve r a I. layers of
meaning. As the True Voice, it is the sound with which we express our
True Will; since nothing can interfere, ultimately, with the
manifestation of True Will, the vo Lce itself- achieves the irresistible
power of that which it expresses. The rna kheru is also a produttion of
a certain pitch and timbre that arises from the True Self, that is, the
Self that has no identity, no Ego that could interfere with the flow of
the Magickal Current, or that moves through and with the True
Voice.
In Maat Magick, the True Voice is that which speaks Maat, or Truth
itself. There is a saying in Yoga that if you speak nothing but the
truth for twelve years, then anything you speak will come true, will be
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The Haa t must this sa y ing I f he o r s he
i n t e nds t o de velop the rna k her u ; wi t hout i t s d eve l o p men t , the re i s no
Maa t Hdgi c k .
Le t us co ns i d e r , f or a mome nt , wh y o u r inst inct fo r commu ni c a t ion ca n
be ca l l e d a Forgot t e n On e i n a WOrld t ha t i s fil l ed wi th ta l k,
a n no unc eme nts , c onve r s a ti ons, a r g uments , po l iti c a l speech e s , ser mons
and If we l o o k at spee c h fr o m the po i n t of view o f o u r li t t le
god DNA, we s e e in it a means o f co o r d i na t i ng g r o u p e f fo r t o n t he h u n t ,
in c o ns t r uc t i ng f o rt i f i cations a round a v il lag e , o f u nde r standinq t he
r e port s o f scout s o n t h e na tur e a nd n umber o f a ppr oa c h ing ene mies, o f
pass i ng a long to the c h i l d r e n t he k no wl e dge a nd wi sdom o f the pa st .
Huma n l i fe i s too c omp lex f o r e a c h indi v i d ual to lear n eve r y t h i nq h e or
s he ne e ds f o r sur vi va l o n a t ri a l - a nd - e r ror ba s i s _ Spe e c h enabl e s us t o
s ha r e the be nefit s o f o u r a nc e s t o r s' mi sta ke s and s ucce sses o n a leve l
t ha t goe s f a r beyond e xa mp l e , g e sture a nd demonst rat i o n - -al t h ouqh t hps e
a r e adjunc t s to s pe e c h. a l so t e a c hes thos e t hi ngs
whi c h d e fi ne o u r f a mi l y, t ribe and cl an a s Us : be lie f s , r i t ua l s, t a bo os
a nd obl i g a t i ons t o t he s p i r its and t he ance s t ors . The s e thi ngs b ind us
' t o g e t he r' t h r o ug h ou r f e elings a s t he y Lub r Lcet e s o c i a l int e r acti o ns
among i nd i v iduals_ One o f t he cr ue l e s t p uni shment s i s ' s h u n n i nq ' - -t he
r ef us al o f t he g r oup t o wi t h t he ind i vid ua l be i ng pu nished .
Spe e c h beca me a Forgo tt e n One wi t h the t elling of the first l i e .
By l i e I mean a d e l i be r a te s ta t e me nt o f s ome t h i ng t ha t i s n ot s o fo r
the pur pose o f d o i ng ha r m, a v oi di ng bla me or t o get a n a d va n tage f o r
pe r sona l ga in . Myth, po e t ry, f i c t i o n , .i n v i s i b l e c h i ldhood f r i e nds a nd
personal v i s i ons a r e , no t l i es ; r a t he r, the y are. specia lized truths .
Hu ma ns a ren 't t he o n l y species t o practice d e c e ption. Th e r e a r e ins ect s
tha t mas q uerad e a s l e a ve s , mo t he r b i r d s who pre t e nd to have a br o,ke n
wi ng in o r d e r t o l e a d a p r eda t o r a wa y tr om t h e nes t , a nd ha r mle s s
s na k e s that ' c l os e ly r e s e mb l e p oi so no us va r i e t ies . In some
c i r c ums t anc e s , h uman clec e ptions can be a s i n no c e n t and as be ne f i c i a l as
t hos e o f an i ma ls , whe t he r in lif e or d ea t h s i t ua t i o ns o r j ust i n bei ng
k i nd t o t he emo t i onally vulne rabl e .
Host l i e s a r e n ' t o f the just if i e d k i nd, howe ve r . Mos t huma n unt ruths
are spoke n t o g ra t if y t h e Eg o, to e nhanc e re pu t a t i o n , t o
u nd e rmi n e t he g ood na me o f a r i va l, o r t o s ee j us t ho w gUlli b le t he
listener s a r e. Even t ho ug h all t r u t hs c a pa b l e o f being spoken ar e
pa rt ia l t r u t hs , re la t i ve t r u t hs , the v ibrat ions o f de libe ra te l i e s
i n f e c t t he no n- physica l p l a ne s with conf us i o n a nd obscu rity . Th e Haat
Hag i c k ia n s h ould r e a l ize at t he begi nning o f h is o r her Wor k , t ha t
s pe a king d e l i be r a t e fals e ho ods u nd e r mi ne s t he effect i veness 01 t he
Mag i c k, a nd ' c a n even p r od u c e r e sults tha t are o p pos e d or harm u1 t o t h e
Mag ickt s inte n t .
What do yo u do i n a s i t uati o n whe re speaki ng t he t r u t h c o u l d caus e har m
t o oneself o r a not her ? The be s t opt ion i s s i le nc e , of c ou r s e . Wher e
si lence c o u ld b e a s harmful a s s pe e c h , t hough, the re are some opti ons
that c o uld apply . The 'me n t a l r es e r va t i o n ' method l e t s you spea k pa r t
o f a tru t h al oud and f i n i s h it ment a l l y. Fo r example , i f a pe r s o n is
l o o ki ng f o r yo ur fr iend wi t h t he inte nti on o f harmi ng h im o r h e r , a nd
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Page 37.
this person asks you where your friend is, you might tell him 'I really
couldn't say' ... ( 'because if I did, I would be betraying a
fr: iendship' ,) Or: you could say, 'I have no idea r ( 'of the extent of
the damage you would cause him.')
In situations where you are concerned about the results of speaking
truth, remember: that there are levels and degrees of truth, and it is
to evade telling a lesser truth in order to preserve a
greater truth, but only in the light of careful ethical consideration.
This applies even to minor situations where the truth would hurt the
feelings of a person who is asking your opinion. If a proud grandmother
shows you the photo of a truly ugly baby, you could say, 'What a
wonderful child!' because all living things are wonderful.
Situations that seem to require the manipulation of truth for a higher
end are rare, and what you do about these situations depends on your
understanding of the nature of truth.
I share the Egyptians' regard for Maat, the personified principle of
truth because she provides both a firm foundation for living and an
ever-advancing goal that leads us, like the Holy Grail, on a great
quest for knowledge, understanding and wisdom.
Truth is not only that which is so; it is the accurate reporting of
that which is so, to the best of our uflderstanding. Even though, in a
metaphysical sense, we contain the Cosmos within us, the body of human
knowledge does not. Will we, as a genus, ever comprehend everything
there is to know? At the present time, that seems unlikely. Even though
our individual' and collective grasp of the truth is partial and, in
varying degrees" inaccurate, we have enough of it that our machines
work, our mathematics can be proven by experiment, and 'civilization'
survives the .pa s s aqe. of 'generations Of, LlS.,
We also have the Body of Initiated Tradition, the occult truths of
Magick and Mysticism compiled by generations of Initiates their
experiences in the field, Some o tt t he truths' are' physiological' (i-f"you
slow your breathing, your spirit becomes calm and your mind becomes
clear). others are psychological (if you concentrate your senses and
your attention on an intended change in the outer, you will change your
Inner state in a parallel'manner). Other truths are metaphysical (if
you pursue the origin of anything, if you pursue the inmost essence of
anything, if you pursue the vision of your True Self, you ultimately
find that Nothing of which nothing true can be said).
The essence of truth is Silence; only the Unutterable is true. Yet we
have a Voice, a Word, a Will within the compleXity of existence, and
even if all existence is illusion, we are ethically obliged operate
from the most complete state of truth of which we are capable. 'Haglck
itself deals with illusion, and so truth fragments when it
appears in manifestation.
Much of Maat Hagick consists of gathering up the shards of truth found
in manifestation and fitting them together so they most closely
resemble their original, unshattered state. The shards of truth we find
are holograms; each contains all the information of the original Whole,
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but in a f uz z y , obs c u r e fash i o n. Th e mor e we fi nd and combine
wi t h t h ose we have , the c lea rl y we can e nv is ion t he Truth o f whi ch
they ar e parts. The in format i on i n e a ch i f we c an r e a d it , gi ve s
us t he di re cti o ns on ho w to as sembl e t h em .
The r a t i o na l i t y and i nt uit i on us e d i n the a s s embly o f Tr ut h ar e
f UflctiQns o f the Ch a k ras abo v e th e Vi shud a , b u t t he s pe a ki n g of them
remai ns c ent e r ed in the t h roat . Th e Ini t ia t e is r e spo ns ible f or
s peaki ng t he tr uths of Ini ti a tion t o t h e s i nce re e nq u i r e r; the ma n n e r
of s peaking shou l d be the wa y t hat mos t cl ear l y c onveys the
me ani ng to t h e l i ste ner . In itl a t o r y Speech i mp li e s I n it iated l is ten inq .
The ti me and ci rcumstances i n which y ou speak I n i t i at o r y Tr u t hs t o the
enquirer a re a s impo r tant i n con vey i n g me a n i n g as using l angua g e t hat'
he o r understands .
You l e a r n r i g h t ti mi ng b y h o n i n g y o u r s e ns i t ivi ti e s t o o t h e r pe o pl e 's
s t a te o f mi nd , ca pa c i ti e s , and t he inf l ue nces wo r k i ng u po n t hem . To d o
thi s , c l e ar y o u r mind o f y o ur o wn thought s, o p i n i o ns a nd feel inqs , a nd
f ul l y u pon the s pe aker. Wh i le y o ur phys ica l e a r s h e a r t he
wo rds and t he t one o f v o i c e , y o u also observe post ur e , bod y l a n guage ,
and f aci a l ..e x p r e s s Lo ns. Your Astra l ear s he a r the words beh i nd t h e
wo r ds , t h e h i d de n tensions a nd di r e c ti ons o f whi c h t h e speaker pr obabl y
k n o ws no thi ng .
F i nall y , o n the le v e l of t h e Ana hat a Cha k r a a n d o f t h e Ho l y Gu a r d ian
Ang e l , lis t e n to wha t Ang e l t e l l s y o u about the' s pe ak er. In the
v i s i on o f Dua l i t y, y o ur Ange l c onv e rs e s wi t h t h e An g e l o f the spe a ker ,
a nd adv i c e i s r el a yed t o y ou about t h e right t i me a nd man ne r t o s pe a k
In itiator y wo r d s to the speak e r . I n t h e v i s i o n t ha t e n c ompas ses Dua lity
,b u t is n o t subjec t t o tt , the spe a ker 's Ang el a nd An q el a r e the
- s a me . Right l i s t eni ng is a ne ar -tota l at t u n eme nt wi th t he s peaker 's
i nd iv i dua l essenc e. Wh e n y ou ar e that attun e d to someo ne, no t o n l y wil l
the ri ght ti me and c i r c umst a n c e s f o r spe a k i ng b e appar e nt, b u t
y o u'll k n ow exac t ly what to s a y fr o m wha t Ma sk.
An i mport ant pa r t o f Maat Ha gi c k i s the Da n c e o f t he Ma s k , o r Ha s k -
Danc ing . You bui l d a ' c o l lec t i o n o f Mas ks , o r artif i c i a l Eg o s , t o help
y ou es ta b li sh r apport with any pe rs on wi t h whom y ou are c o nv e r s ing . One
s at i s f a c t ory me t h od I ' v e f ound is to base t he Mask c o l l e c t i o n o n the
Tr ump ca rd s o f the Ta r o t . I n c t eue i , y o u ELz s t; med i tate o n a-- c a r d,
immers e y o ur s elf in its image ry a nd a bs o r b a s muc h of i t s e s s e nc e as
you c a n . Next , yo u da n c e t he e s se nc e o f t h e c a r d , in f u l l body mov e me nt
and in o r hand - gesture s . The t h i r d lls lnQ t he
Mask i n pu b Lt c c Lr c u mo Lu n c e s , in conve r s a tions .
Th e medi tation-danc l ng - usi ng r it e sho ul d be d o n e f o r ea c h ca r o . I t ' s
not n e c essar y t o a cquir e t h e Ha s ks i n t h e str i c t order o f the Tarot ;
yo u c o uld p repare t h e m as nee de d . Th e entire s e t o f Masks tha t y ou
craft wi l l b ecome full-time'aspects of your pe rsonal i ty, so wh e n n e ed
a r i s es, all you ne e d to do i s s h i f t emp has i s in you r co ns c ious n e s s, a nd
youl l l be da nc ing the p r o pe r Mask . It wou l d be an i n t e re s t i n g
e xpe ri men t i f e a c h of yo u were t o cho o se a d iffe r e n t Ha sk to d ance f oe
the ne xt mee t i ng of t his c l as s.
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To Eind and use your True Voice, your rna kheru, proceed in a reverse
manner compared to the Dance of the Mask. Choose a traditional Word of
Power to work with, such as ABRAHADABRA, lAO, OM, or IPSOS, the primary
Word of Power in Haat Hagick. You can do this outdoors i n a s o Lt t ax y
location, or you can do it in your Temple; Eind a place where you won't
be self-conscious about other people hearing you. Banish the space,
then stand or sit comfortably.
Begin by repeating the Word of Power silently in your mind until its
fill your being; whisper the word, then, until it calls to
your voice. Begin saying the Word in a very quiet manner, until it
tells you to increase the volume. Try keeping your voice in its lower
register, where it feels like it originates in your Huladhara Chakra
and uses your whole abdomen as the base of its breath. Experiment with
pitch and volume until your head and body begin to resonate and
vibrate. At any point in this process, from the initial silent
repetition to the physical vibration, you may hear and/or feel a
roaring sound, somewhat like the sound you hear when you yawn.
Leave a bit 0 time between soundings of the Word so you can perceive
the roar. When you hear it and feel your skull vibrating physically at
the- same time, you'll know you've found your True Voice. You wiil
probably be surprised how quiet it actually is; in terms of volume.
Hake a daily practice of sounding a Word of with your ma kheru,
and keep notes of what you observe in your Hagickal Record. When you
are confident about it, try sounding open vowels, then let what
syllables and sounds occur to you to find voice. In such a way you may
encounter personal Words of Power . You may-find your Words in visions
-o r .Ln dreams or in something overheard at -random. Whatever the method,
reparing your True Voice'invites,the knowledge of Words of Power.
It doesn't hurt to take advantage oE the presence of your colleagues,
so when we visit the Vishuda Chakra to kiss it with Kundalini, letts
sound the Word together. 1 suggest we all hold, as the intent of the
Working,- the possession of"the rna khe r u ," the'; True vo Lc e."
As a general rule of 'safe' Magickal practice, never raise power
without having a definite place for it to go. If you just turn it loose
in the Cosmos, it can feed things you might not care to nourish, or tip
a delicate balance in a direction you wouldn't c a r-e to live with. Earth
your Hagickal power in work of one kind or another. (Note to the
Instructor: in the text I will use IPSOS as the Word of Power; if, in
your judgement, another word would be more appropriate, feel free to
substitute it. Please let me know if there was a substitution made for
the Ward or the intent.)
Sit comfortably and close your eyes. Feel yourself in your
location behind your eyes, a point of consciousness and light. Look
around at the structures in your skull, the neurons and blood vessels
and the bony curve of your skull. Hove slowly toward the back of your
brain, then around and under it to the brain stem and spinal card.
Descend the length of your spinal cord, following its silvery white
through the tunnel of your spine, past all its lateral
branchings, until you reach the Huladhara Chakra at the base of your
spine.
Page 40.
Enter the radiance of the lotus of light, and enter the firesnake of
Kundalini that is curled three and a half times around the Shivalingam
in the center of the Chakra lotus. Arouse it to action with your Will,
and ride its head as it rises in the spinal channel. As you pass each
of ,the Chakras, set them spinning Easter and shining brighter--the
Svadhisthana, the Manipura and the Anahata.
We the Vishuda Chakra, and the power of Kundalini fills it and
sets its lotus of light to spinning.
Your. throat may begin to feel warm, with the warmth spreading to your
heart and your mouth. Plilce yourself in the center of the lotus of
light and look around you. You are in the center oE a vast cavern of
crystal where the silence rings with its own echoes. The energy of the
Chakra gleams and sparkles from the facets of the dome above and the
walls around you.
You can feel my presence in the cavern with you, as well as the
presence of the others in the class. We are each 1n our own Vishuda
Chakras, yet we are together in the Cosmic Vi shuda Chakra, the human
Vi shuda Chakra, and in the Astral Vishuda Chakta., The worlds are as
numerous as echoes, and so are we--reflected in an infinity of crystal
faces;
We will begin with a long of OM, which we'll sustain until it
wants to fade to silence. I will then begin sounding the four
pronunciations of please repeat what I say and the way that I
say it aEter each word. When the ciLcumstances are correct, I'll hold
silence for a little while. When I begin sounding again, join
with roe so that we are sounding it together.
Our sounding of the Word wilL echo back to us from all directions; we
must listen for the resonance that tells us we've reached the right
pitch, volume and cycle of repetition. This resonance creates a sphere
of silence in its midst. Each of us will then tune our own voice to the
sound of the resonance, and continue vibrating the Word until we are
filled with pure sound.
(Note to the Instructor: you might want to practice this before you do
it with the class. I suggest that you aim for a quiet intensity. You
will notice, with IPSOS, that the Samekhs and Shins produce a hissing
sound, like snakes and whispers, or the universal request for silence.
A brief pause between pronunciations creates a window through which
silent information can pass.)
OM .... Then: IPSOS--IPShOS--IPSOSh--IPShOSh.
\
(Continuing:) Rise from the center of the Chakra lotus and return to
the spinal cord. Extend your vision to the external world from that
place, and note what you see in the room and what you see of the rest
of the people in the room. Move your attention back inside your throat,
in the spinal channel, then rise slowly to your skull and resume your
usual place behind your eyes. When you are ready to do so, open your
eyes and gently stretch your body.
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Th e Haqi c k o f the a nd t he Hag i ck of l i k e Hag ick i n
the y a r e moral l y n e utral and c a n b e us e d f or go od o r u sed f or
e v i l . Th e charisma tic at t r act ion o f the act iva t e d he a r t Cha k r a , t he
Ana ha t a , c omb i ned wi t h t h e Tr u e Voi c e , ca n be e x t r e me l y pe r s uasive i n
c onv i nc ing ot he r peop le to b el ieve wh a t yo u a r e s a y i ng . As y ou p rog r ess
al o ng y our In i tiat o ry pa th
l
yo u wi ll be c ome e ver mo r e aware t hat al l
wo r d s o nly par tia lly t r u e , a nd t heref ore pa r ti a l l y fa lse , and many
times a r e t o ta lly i n a d e q ua t e t o expr e s s rea lity .
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The Tr u t h yo u f ind in yo u r v i s ions and exp e r i e n c es s o on out s t r i ps t he
a bil i t y o f l a ng ua ge t o ' it , a nd yet yo u have a n
o b li ga t ion t o t e a c h a nd to s ha re yo ur wi s do m wi th t he world . Th e
e s s e n c e of the pa r a dox is we l l - s tated in Cr owl e y 's ' L iber B ve l Ma g i '
' Le t Him b e ....ar e of a b s tine nce f r om a c t i on. Fo r t h e cur s e o f h i s grad e
i s that he mus t spea k Trut h, that t h e Fal seho od the reo f may e nsl a ve the
sou ls o f men . '
Many ti me s
l
t h e b est way t o con v e y the trut hs o f I n it ia tion i s by the
So c ra t ic me t hod, .... he re you a s k t he enq u ir er que s tion s i n s uc h a .... a y
tha t h i s or h e r answe rs pr ov ide the t rut h throug h i n t e r na l disc overy.
way to help e f fe c ti ve ly i s t o d irec t t h e e nqu ire r to p erf o r m d
__ c e rta in r itua l o r exer c is e t hat is l i k el y t o pr oduce the - c o ndi tions fo r
e n l i g h t e nme n t . As king y o u r sel f t h e right qu esti o ns ca n s p e e d yo u r o wn
s p i r i t ua l e v o l u tion al so . I
_. _. -".
As an ass ignment, I wo u ld li k e y o u t o wr ite d own t h r e e yo u
c o u l d a sjc y our se l f t ha t woul d l ead . y o u . t o fi nd , a , c loser . approxima ti on
to t r u th in y o u r o u tl o o k on l ife , o n yo u r p h i l os ophy . [ f find
ans we r s in t h e p roce s s , pleas e wri te t he m d own al s o . I recommend t ha t
y o u p r a c t i c e s o und ing Words o f "p c we r ; k e e p Ln q :1 0 mi nd tha t ---all . s u ch
wo r da. s h o uld , b e d ir e c ted in some -_wa y. , t o ....e r d. the- ma ni fes t a t i on - o f . yo ur-
-Wt l l :';,i".,.... .. , . -- . .- .... ._ ., ..-:.,.._; __. ,, -,..-.. . ..;. ,c.
- 'l
"
Love is the l a w,
.,." :,',
.c
c'
love und e r wi l l.
:-.

\

_. ""_n ..,..
----.j ..

... =
- - ...-..-,,--,
Page 42.
Lecture 7
Do what thou wilt shall be the whole of the Law.
Welcome to OUI seventh lecture in our series on' Haat Magick. Today :we
will consider the Ajna Chakra, the 'Third Eye', in which is anchored
the Forgotten One of Curiosity.
If we review our previous discussions, we can see that the function of
each Chakra is based, from a certain point of view, upon the Chakras
below it and upon their functions. The Muladhara Chakra, at the base of
the spine, establishes our relationship with all Ti'vi"ngthings at the
simplest and most best c level'. Hunger provides an organism ... ith fresh
energy to replace the energy spent on the processes of life, a
replacement supplied by different means in the different Kingdoms of
being. In the growth of a crystal in a saturated solution, in the
photosynthesis of sunlight, water and nitrogen into carbohydrates and
proteins by plants, and in the consumption of plants, other animals,
water and minerals by all animals, we find various solutions to meet
the needs of Hunger.
Our first step in complexity from this simple, but elegant, beginning
is enshrined in the Svadhisthana Chakra and the Forgotten One of Sex.
When we were one-celled organisms, we virtually immortal, barring
accident and predation. When we swam among abundant food, we would just
duplicate our genetic material, our DNA, move the original molecular
helix and its replica apart, pinch our cytoplasm into roughly equal
masses, grow a new outer membrane for each, and behold--we were then
two where one once swam.
When we became complex and shifted our organizing identity into a
collection of specialized cells that united for life, we developed the
replication strategy of sex. Of course, as single cells, we would
occasionally in conjugation with our fellows for the
exchange of genetic material, but DNA wanted a richer palette to work
with, something that would take its art to a new level of complexity.
Sex improved our aesthetic contribution t o existence wlli le providing
survival insurance; with more variety among its members, a species had
a better chance of surviving radical changes in habitat and climate,
not ,to mention a cataclysmic meteor s trike here and there.
The major drawback to the invention of sex was the loss of individual
immortality; the complexity that brought sex also brought death. It's
much more d Lf f Lcu Lt; to maintain' an e Le qa nt c o Ll.e c t Lon of s pe c i e I'd z e d
cells and tissues e qa l ns t the J:.'JV"lqeS o I q r a v Lt v , r e d La t Lon and vc a th e r
than it I a [or d single cell Lo r c ruaI.n fat: aud ha p py floating in
watery environment. The stark "reality of death inspired the defense of
life for oneself and one's kin. We could live on in our children, but
we had to concern ourselves for their survival.
The fight or flight instinct extended itself to include the use and
po s s e s s Lon o f lands f r om which we obtained food, in one way or another,
for ourselves and our families, and in which we established dwelling
places in which to shelter ourselves from the weather. Our Manipura
-" .... - -_._- :. -- ..-- , -- ' . .
Pa ge 4 3 .
f unc t ioned s o we l l in t h is re ga r d that huma n h i s t or y has b e e n ,
Eor the mos t pa r t , a hi s t or y o f wa r s a nd cOll que s t s .
In t h e h e e r trChak r e , the An aha t a, we fo u nd a ba la nce f o r a gg res si on a nd
de f e n s e , t he c La nn I nq i ns t i nc t t hat was , I sur mise, the bas i s f or l ov e
a s we k no ..... i t t oday . I t , i n t u r n , was most l i k e ly ba s ed .o n t h e
e mot iona l bond be t we e n mothe r a nd c h i l d and t he b ond be t .... e e n ma tes t ha t
a r i s e s f rom s exua l a t t rac t i oll . Wha t e v er i t s o r i g 11\s , t h e Clann ing u rge
f u nct i on s a s the soc i a l g l u e whi c h bi nd s ou r c i v i l i za ti on tog e t he r ,
wi t h t he Fo rgo t te n One of f l i g ht o r f i g h t t o s ha pe- tri be s ,
11 st i on s , and s tat e s .
. .
Thp. For got ten One of t he Vi s huda Cha k r a , s pe ech o r commun ica t i o n i n
g e ne r a l , a r ose f o r many r e a s ons . I t s pr a ct ica l a s pe c t s i ncl ud e
o r ga n i z i n g many p e opl e t o )-Ior k on large pro j ect s a nd pass i ng a l ong t he
wi s d o m of t he to t he ch i l d r en . Spe e c h a l s o s er ves
t o d e l i ght t he l n t e Ll t q e nc e , the mi nd a nd the sou l i n t h e arts o f
()rato r y , d r a ma , p oe t ry and s o ng. I t i 5 pe r ha ps t he si l e n l spe ech o f
wri ti ng whi c h ser ve s t o d is t i ng u ish u s as a ge nus a pa r t f r om ot h e r
m,n mma l s o n t he p Le ne c . Th e ..... r Lt t en v o r d wa s the f i r s t e f f e c t i v e t i me
ma c h i n e we i nv e nt e d, c ar r y i ng inf Ol: lTI a ti on to a fu t ur e b e y ond t he po we r s
o f livi ng me mory a nd i ts s ur v i va l .
Ttle b e n e fi ts of the o f a l l the s e Chak r as p r ov i d e t he le i s u r e
for: abs t r a c t t h i n k i ng , f o r t h e d e ve l o pme n t o f 'nat ur al ph i l os ophy ' , o r.
whc t .... e ca ll s c t e nc e t od a \" f o r t ne r e t r n e mc n t- o f c r Lu , and f o r
c o ns i d e r a t i o n of me tap h ys i c s. The x f na Che k r a i s the s e a t o f c u r Los Lt y .
Othe r s pe cies e xhi b it c ur i p s i t y , b u t i n h uma ns i t c omh i nes wi th o ur:
ot h e r a b i l i t ie s t o p r:od uc e t he li f e o f the mi nd as we k now it toda y :
log i c a l , abs t r a c t , o f t e n ma t he mat i c a l, and , a t t h e s a me time,
a e s t h e t i c, in t ui t i v e , a nd o f t e n r: oman l i c .
As a s urv iva l- ins t i nct , c ur i o s i ty Lea d s t o t he d La c ove r y o f new t hing s
t o e a t, ne w p lac e s to l i ve a nd hu nt in, ne w use s f or t he na t ura l
nw t c r t a Lrs we li ve wi t h. Lea d s tu l nv c n b Lon , e xp l o r at ion ,
e xp e r Lment; , e nd , i n some c c s e s , to i n j ur y a nd d e a t h . In g e n eral , .... e
ha Ve be e n wi l l i ng to r i s k ou r: l i ve s f o r. ne w k no wl edge , e ve n whe n it
d e f y ing conv en t i ona l wisdom a nd t abo o . Eve n today i t 's pos s i bl e
t o f ind pe opl e who h o l d t ha t ther e a re t il l ngs we ar e no t ' s u ppos e d t o '
k no v . The s t or y o f Ad am a rid EVe i n Ed e n is o ne of t he more f a mous
stor i e s a bo ut f or b i dden k n owledge.
I E we think a b o u t Ga Ll Le o ;,HH.l Da r w ln, a nd the l c p r cb l e uts .... l ch
1'1o q m.. ' z ; I Ili I' I . : : : u I Whol!. ml ejlj l: Ill" 1" . 11 1': 11 ; ln L I
cu r ios i t y . Haq i c kia ns must he a le r t Eor a n ti-curi OSit y's
e ve n t oda y i n or d e r t o a v o i d in t e r.fe r enc e wi t h ou r work. I n Amer i ca ,
t h e r e a r e Ch r i s t i a n f u nda me n t al i s t s who r e a d the Bi b l e in a l i t e r a l ....a y
a nd ta ke i t s p oe t r y as st a te me n t s o f f a c t . The y ho l d that a nyone who is
no t wi th l he m is a qa i nst t he m, and t hos e who pr a c t i c e t he Oc cu l t
sc i e nc e s at e a ge n t s o f Sa t a n . I l ik e t o know i f yo u ha ve a ny t h i ng
s i mi l a r i n Eu r o pe .
Th is v i ru l e n t f o rm o f ant i - c u r i osi t y i s a ma j o r r ea son t o pract ice
Sil e nc e a lld di scr e tion about yo ur Ha qi c k . [ti s bet t e r t o a v o i d
c onf ront a t ions wi t h close d minds on t he o ut e r ; much mor e e f f e cti ve a r e
Page 44.
the means ,we have to the conscious censors with which they guard
themselves. These means are the arts and example on the Outer and
ritual'and Angelic communication on the Inner. Through subtlety and art
we can insinuate questions into the consciousness of those individuals
best de e c r Lbe d in a slogan seen, on some American, car bumper st i cke r s :
'The Bible. says it, I it, that settles it.'
There are also militant atheists who. reject the operation of
Intelligence and the existence of nonphysical realms in which It
operates. These have taken Science for their religion; their minds are
often as closed as religionists'. Even though a person may consciously
reject data that do not fit his or her preconceived notions, the Ajna
still tracks the fascinating ideas and reports to the Unconscious.
It's not the business of the Magickian to provide answers .t o the big
questions of life; each individual has to work them out individually.
We do have an obligation, however, to guide people toward asking the
right questions and to suggest methods and exercises that will fit them
to recognize answers when they see them. In order to do this, we have
to our Forgotten One of curiosity and pursue truth throughout our
own lives, no matter how uncomfortable and/or crazy it makes us.
Haat Hagick is named after the neter of Truth for a number of reasons.
The original motives, which are based on Aleister Crowley's system of
naming the Aeons, are still valid, but the passage of time has revealed
a number of other ways in which the name applies.
As much as the human mind craves absolutes, it is doomed to constant
frustration in that regard because there are very few absolutes in,
life. The one thing in life that we can cbunt on is death; all things
born, sprouted, assembled or congealed- and set alight from giant gas
clouds will, in time, die in one way or another. Everything else in the
realm of Duality is uncertain, so we tend to invent absolutes to
console ourselves and banish uur terrors.
Truth seems to be a fluid thing, a relative thing that changes
loyalties and applications as it moves from one level of existence to
another. Magick, as 'the Science and the Art of causing change to occur
in conformity with Will
t
operates in the realm of Dualism, where all
things are illusion. The Magus deals in images and imagination; that
which we call Reality is, indeed, its own opposite. We're making up
everything as we go along, although we generally don't remember the
process as we become immersed in the details of life.
It doesn't matter, in practical t e r ms , just how 'real
t
we are or\the
Universe is; we're here as part of it and part of our being here
consists of finding out whatever we can about whatever we can. Our
curiosity is a combination of gift and curse from our divine DNA. It
not only helps us survive in a changing environment, but curiosity is a
gateway to transcending the programming of our genes and our instincts.
Itts vitally necp-ssary to true mp-ntal health and qenuine freedom.
It's essential to Maat Magick to develop and exercise our Ajna, and to
follow our curiosity wherever it leads us. Exploring those things that
capture our attention is part of discovering our True Will and
. ...: ...:. -
Pa g e 45 .
sel f - k riowl e d g e .
s oon a s we we begi n to e xp lor e t he wo r l d us b y
usi ng o u r phys i c a l sens es. As we ga i n st rength a nd mob i l i ty, we -z a nqe
as fa r as we c a n i n o r d e r to s ee new t h i n gs, t ouc h a nd t a s t e un f a mi l iar
ob j ec t s , a nd f oll ow s o unds . Af t e r we gain the use o f
langua g e , we l ove t o he d r s t o r i e s fam i ly me mb ers te ll us, a s we l l as t o
l is t e n a nd ....atch r a d i o , t e l e vis i o n , f i l ms and rec o r d ing s . Whe n ....e lea rn
t o =e ad , t he wo r l d o pe ns u p to u s in a n e w. way t h r o ug h bo o ks .
The r e ar e rea l ms o f beyo nd t h e ph ysi c al se ns e s and t he
kn owl e dge c o nv e ye d by lan g ua ge. We a re ab l e to exp l o r e t he s e r e a l ms by
lJS illg me a ns o f per c e pt ion tha t ar e ord inar i l y hi dde n fr o m u s; i nd eed ,
much o f Ha g i c k c oncp.J:: ns in fo r ma t ion o b t aine d t hr oug h the subt le r s e nge s
and t hroug h d irec t acce s s t o the 'Akas h i c Re c ord' , wh i c h i s the
k no wl e d ge o f al l i n t h e lives o f man y past,
p r e s c n t , t uuu r e , a n d e tt. e r n u c t v e
Hos t h uma n s ha v e a ' ps ychi c ' c a paci t y ; u s ua ll y it g oe s un t r a ined and
o n l y sp o r a dica l l y, if a t al l . o f the be s t wa y to t rain
y o ur Inn e r s e n s e s i s the o f d i vina t i o n , whe the r by y o u r own
me thod , or t hr ough tra d i ti ona l wa ys , li ke Taro t r e a d i ng, pa lmi s t r y ,
sc r y i ng 1JI a c rys tal, mi r r o r , o r li q u id , a s t ro l og y, r une s , e t c . F ir s t
you l e a r n tile s yst e m a nd its i n t er pr eta tions , then yo u pr a c t i ce it
intens ively o n as ma n y pe ople a s you c an, t he n pa y a t t e n tion to t he
' h u n c h e s ' a nd i ns p i r a t ions tha t c ome t o yo u be f or e , d uring and af t er a
r ead i ng .
Inspi r ati o ns , i n t u i t i o ns, Lee Lf nq a a nd hunc hes ar e . o f va r y i ng
s t r e nq t b s : s ome t imes yo u per c e ive a flee t i ng nuanc e o f fee l i. ng,
yo u g e t a d e fin i t e pie c e o f inf or ma tion t ha t int r ud es up on
y our othe r t ho u ght s and won' t l e t go until y o u d o some t h i ng a bo ut i t .
An y t Lme yo u fe el a n od d i d e a , v i si on o r c o nc e p t , be c o me a s s t i l l a nd a s
s i l e nt a s yo u c an a nrl f ocus yo u r a t t e n t i o n u p on i t . Avo i d "a nal yzi ng it
a t th is ti me , a nd d on't hunt for it s sour c e, o r c rit icize the
infor ma t i o n it br i ngs . Th e ti me t o tes t it i s l ate r , a fte r yo u ha ve t he
whole thing p r esent ed t o yo u a nd afte= you' ve wr i t t e n i t d o wn o r
r e c ord ed i t.
Wh e n y o u c ho os e a d iv i na tion sys t e m, ob t a in t h e ma t e r ial o bject s , li k e
a d e c k of Tar o t c a r ds , r u ne s t o ne s , b l a c k mLr r o r , e t c. , p l us o ne o r mo re
hooks on t he o f the PTDc t i c c on y ou r s e l f on a
bas i s . Do a r e a d i nq Eo r you r s e Lf in t he mo r n l ncr , a nd r e c o r d i t i n you r
/1 a g i c ka l At t he e lld o f t ile wr l t e o f t ile succes ses a nd
Ee I l ure s i n y o u r rea d ing ; ..... hat e ve n t s mat e r iali z ed or d id n ot \
mat e r i al i z e tha t y o ur rea d i ng had predic ted ? Af t er yo u have d o ne a
n llmbe r o f d ai l y r e a d ings f or y our s e l f , y o u ' ll begi n t o be c ome f amil ia r
wi t h the l a ng ua ge o f your syst e m, and wi t h what i t means i n wha t i t
s a ys .
When yOll have a work i nq o f yo ur lanquaq e , be g in to
[ o r ot h e r. r c n r1 r> f o r p ra r-t t c e . T r,' ;; t 'v n ur a ri l f hy yo u r
a u b f e c c t o ke e p hi s o r he r major q ue s t i on s Ll e n t Lv i n mind, and s e e
what ynu c a n l ea r n a bo ut t ile per s o n a nd h i s o r her s itua ti o n jus t b y
d i v i na t ion a l o ne. When you' v e f in i s he d t he r eading wit tl a l l the
., : .,.. ,'- ..
Page 46 .
comme nts you can t h i nk o f , a sk the per so n h o w we ll t he read ing appli e d
to his - o r h e r a c t ua l s i t ua t i o n . I f the per son ha s fur t h er ques ti o ns
about t he d e t a il s o f wha t yo u have r e a d , s e e i f yo u c a n p r o v i d e t he
answe rs fr o m t he o i v i nat or y s y s t e m. Fe el f r ee t o d r a w f r o m yo ur memo r y
and e xp e r i e nce al so , b ot h 1n a s s i s ting y o ur s ub j e ct a nd i n ass e s s i ng
t he conte n t of t he r ead i ng ,
I f yo u us e-one or mo re di v inat i o n s ystems f re quent ly, y ou 'll b e c o me
fluen t in your readings , Ev entual ly y OU' ll r e a c h t he point whe r e the
c rys t al , the s he l l s or the car d s be c ome a me ans o f triggering y o ur
d ir e ct per c e pt i on of a person 's situati on a nd n e e d s . You might find
yo ursel f s pe a k i ng d i r ectly as a channel of i n f o r ma t i o n aft er a
br ief time wi th t he physical too ls o f yo ur sys t em , Th i s d ir e c t
channel ing ha s a spe c i f ic ps ychi c ' f e e l ' t o i t whe n i t 's ope ra t ing ; by
r e p l i c a ti ng t he' you wi l l be abl e t o i nd uc e t he c ha n ne l ing st a t e
a t wi ll to us e i n ma ny d if fe r e nt s it uations .
Ano t he r wa y o f e xe r c i s i ng t he Aj na Cha k r a a nd devel o p i ng yo u r ps y c hi c
a b i li t i e s i s by mea ns o f s ymbo l s other t ha n thos e o f the Ta rot o r ot he r
.d l v Lna t.o r y sys tems . I ma qe s we r e c e i ve in d r eams, l uci d dr e a mi ng or in
v is i o na r y t r a nc e o f t e n represe nt p rincipl es or situa t i o ns be y ond the ir
immed ia t e f o r m, Lear n ing t o int er pr et the s ymbol s r e q u i r e s p r ac t i c e ,
and a llowa nc e s ho u l d be made f o r one 's own bi as e s i n i n t e r pr e t a ti o n .
There are book s in e x i s t e nc e that mi gh t assi st y o ur inter ptetations,
bu t i t 's best t o discover meani ngs f o r your self . Writ e down a l l symbol s
yo u rece i ve i n Haq i c ka l Reco rd, and l ook f o r a c o ns ist e n t pa t t ern
o f ma n i f e s t a t i o ns with which t o l i nk them.
You ca n ma ke Inner v i s i on que s t s o n the As tr a l p la ne s t hr o ugh
tec hn iqu e s simi l ar to t he o ne we use to v i s i t t he Cha kr a s a s a po i nt o f
ligh t . Some peopl e fi nd it us e f u l t o e nv i s i o n a doo r ma r ke d with a
s ymbo l indi c a t i ng the t ype o f i nfor ma t i on y ou s e e k. Conc e n t r a t e o n t he
d oor' s i mage unti l yo u ar e s t a nd ing i n fro n t o f it, the n open i t and
wa lk t h r o ug h . Wha t e ve r you e ncou nt er o n t he o t her s i d e o f the d oor
s ho u l d Il a v e s o me o n what YQU s e e k , ei the r d i r e c t l y o r I n t he
c ode o f symbo ls , I t ' s we l l t o check what y o u see, he a r and l e a cn
a ga ins t t he t a b l e s in ' 777
1
and i n the s e c t i o n t i tl ed 'Seph e r
Seph I r o t h ' .
Always try t o co nf i r m inf or ma tion you obtai n with y o u r Thi r d Eye by
c he c k i ng i t s int e r nal c o ns i s t e ncy and ho w we ll t he a tt r ibutes of i ts
f or m coi nci d e wi th the t radit ional c o lo rs , meta l s , g od f o rms , e tc . t o be
found i n '777 '. Also , s c r ut i nize everyt hi ng yo u re ce ive f r om t he As t r a I
pLrncn "WiLlI you r owu ;l fl tl
d wel li ng the r e who de l i g h t i n d ece p t i on a nd c on f us i o n , and s e e k fio r o b
y o u of your coin o f a t t e n t i o n and ene r gy . Be wis e a nd sk e pt i c al of a ny
in f o rmat ion yo u rec eive , by me ans physica l a nd t r a ns - physi c a l .
Yo ur F o r go t t en One o f c uri os i ty s ees on t he Ou ter as we l l a s o n t he
i nne r. Be a l e rt f or messages f rom the Un i v e r se in the f or ms o f omens
and port ents enc ounter ed in eve ryday l i fe , It ' s n ot u nc ommo n for a
pe r s on to be frustrat ed in s e e k i ng inf ormation about a pr o ble m thr o u g h
a ll the e s o t e r l c loeans we ' ve just mentioned, whe n t he e xa c t , necessa r y
cues a nd cl ue s ar r i v e by means o f overhea r d c onve r sa t i ons , the tit l e o f
a s o ng that ha p pens t o be pl ayi ng on t he r a d i o, i n a book p i c ked u p and
.. " " ', ' , .. ,
Pa ge 47.
opene d a t r a nd o m, and so on , Su c h i nc i d e n t s s e r v e t o re mi nd u s t hat we
ar e pa r t o f a con t i n u um, a n d t h a t the d i s t incti o n b e t wee n Inn er a nd
"i u t e r i s but a conv en ti on o f t h e s t r u ct u re o f t h e h u man mi nd .
As we h a v e done i n t h e other l ect lJr e s , l e t ' s vi s i t Ku nd al i n i, awak en i t
to mo v ement , a nd r id e it to t h e Ch akra . P l eas e si t c omf or t ab l y a nd
cl ose yo u r. e ye s . Be c ome awar e o f yo ur po int o f conscious ness a nd i t s
o u r r o und Ln qs , j u s t a f e w c e n t.Lme t e r a beh ind y o u r e y e s . The g low o f yo u r
a wa r eness a nd l i fe - fo r c e i l l umi na te s t h e d ens ely-pa c k e d n e u r o n s of you r
b r e Ln a nd t h e b o n y va ul t o f y ou r sk u l l. Yo u mov e f r o m your s ea t , u p a nd
h a c kwBx d , t he n u n d e r y o u r bra i n t o y o u r b r a i n s tem a nd s p i na l c o r d .
No w yo u mo ve down t he si l v er -wh it e c o r d it s elt , pas s ing a l ong the
of yo u r v e rt ebr a e, down t o t h e b r a n ch i n g o f ne r v e s n ea r t he
c u r v e o f "y o u r c occ y x, a nd i n to the Hu l a dha r a Cb a k r a . He re the fire
s n a ke i s co i l e d t h r p p a nd Il a l f ti mp s i n t Ile funda me nt al l o t u s o f y our
b ody. El l t e r the Chak r a, d n d pCfl j e ct the p o wer o C your a wa r e n e s s t u set
t h e l ot u s o f l igh t rota t i ng mo re ra lJ i d ly a nd to i nd uc e Ku nda li n i t o
b e g in i ts r t o Lnq . i t s t i rs , ta k e you r p l a ce i n i t s head e nd b e g i n
mo v i n q upwar d your s e l f , d r a wi n q t h p. s e r p e nt p ower. with y o u, becoming
O tH! wi t h i t .
1\5 yo u each Chalu: a, t. o u ch it as Kunc1al i ni touches i t , e e t t l nq it:
s p i n n Ln q mo r e r a p Ld Ly and wi th r uo r c ene r g y r a diat inq ..f r om i t . Pas s t he
s v adn ts t hana , t he M;.t n ipn r.a, t h e !\ na h al a , t he v Ls b ude , t h e n i n to t h e
I\j n.t iL s ."'l f: . l\ 1I , s u r o r tae t Th i :- . 1 : . y.) I U:: f a lll l l i 0r o Lo c c , th e u a u a I s e o t;
o f yo u r c o na c Lousoc n u , and n o .... it gl o ws a nd r o t. e t e s , a l otus o f l ig ht
into wh i c h t he l i gh t of y ou r po i n t o f co ns ci ousnp. s s i tse l f.
Fe e l y o ur Th i r d Eye o p e n i ng , a nd look a bou t y ou t hr o u g h i t . The wh ol e
r o om is wi t h li g h l , evet y t hi ng i n i t s t a nd ing out
wi t ll tIl e o the r p e o p l e in it r a d i a t ing l i ke b e a c o n s .
Ye s , t h t s i s yo ur Ee mI Li a r h ome , you r. b e s e o f o pe r e t Lo ns , but h ow
d 1 ff c r:: e n t i t s e e ms in L t e ne .... l Ll umI nu L j o n I
Ab s o r b e v er y t h ing a b out the new g l or y o f yo u r fa mil iat plac e. Th i s i s
tlOW it c a n be a l l t he t i me , a l. itt l e o n a d a i ly basis .
Even when yo u u s e yo u r p h ys i c al eyes , the wo rl d wi l l a ppea r t o y o u
cl os e r t o i ts mysteri ous, a nd bea u ti fu l. If you wi l l
i t t o be s o , Ku nda lin i can be per ma ne n t l y a wa k e , inv igo r ating al l y ou r
Cha kr a s , att un i ng yO ll to t he IJniv e r fi e aro und yo u , Il l umi nating Tru t h i n
all t hirms e nd i n a l l be l nc s .
Th e bone o f your f o r e h ead is n ow a s t r a ns pa r e n t as c r y s t al , n o a
to your ' tr u e v i s ion. You s e e t he p h ysi c a l wo r l d a r o u nd y o u
as we ll a s t h e n on p h ysical r ea l ms o f the As tra l, Et h e ri c and S p i r itual
p l a n es . I n i t s awake ned state , ' c har ged wi t h Ku nda li n l ' s s e r pe nt p o ..... e r ,
y our Aj n a Cha kr a b e c o me s yo u e Wise Ey e, knowing where t o l o o k a nd
k nowing h ow t o r e c o gn i z e trut h.
Ce r t a i n s cho o l s of e s o t e ri c advi s e t h e I n i t i ate t o p r a c t Ice
d we l li n g In t his c ond i ti on d u r i n g li fe, fo r it i s f rom t h e Ajna t h a t
you yo u r cons c i o u s n ess int o t he Cos mos on t he d ea th of y our
pll ys i c a l b ody . Th e t e c h n i q ue cons i s ts of wi thd c a wi nq your l i f e - f o r c e
-,,,,,',0,' .'-, -.. ':"., .,'.:-
i, __
Page 48.
from your toes, arms, legs, and trunk until it's all
concentrated in the Ajna; when the right time comes, you take flight as
a cohetent unit of spiritual energy.
What you do or what becomes of you after physical death is outside the
scope of these lectures; based on Lif e experience, however, it makes
sense to be as coherent and as integrated as possible. Not all of us
have the of a long dying in which to prepare ourselves, so it
seems wise to prepare now and maintain your readiness for whenever and
however death finds you. Accident, violence, or swift-moving disease
can catch any of us' unaware. .
If we keep the Ajna activated as a matter of habit, and spend a short
meditation period each day practicing the gathering of the life-force,
we can be ready for anything. To maintain a serene mind in thinking
about dying, I greeting each morning when you awaken with the
Native American affirmation: 'Today is a good day to die.'
As inviting as the prospect of death might be, at times, we will live
out "the span of our lives just long enough to complete the phase of the
Great Work we were born for.
I would like to hear about your results in divination and in your
Astral visualizations. Again, if you have any questions, please relay
them to me through your Instructor. Success to your work.
Love is the law, love under will.
\
Page 49 .
LECTURE 8
Do what thou wi lt s ha l l be t he whol e o f the La w.
We lcome to Le cture numbe r e ight i n our series on Ha a t Hagick .
Toda y we' c onsider t he BLndu , whi ch s ome say i s n 't a t Che k r a , but I
t hi nk that it func ti ons as one in Haat Ma g ick . Or i g i na l l y , I did
not consider the Bi ndu t o repr e s ent a Forgotten One , or sur vival
~ r g e ~ but I know now that it doe s : t he Ego , or s e n ~ e o f
individua l selhood.
Th e ter m ' Ego ' was firs t us e d by Sigmund Fr e ud i n hi s
ps ychological phil osophy to r epresent the centra l, waking self;
i t was flank ed by the Superego a nd the Id. He saw t he Superego' s
in f l ue nc e a s t ha t o f the c ons cie nce, the Big Par ent who contr o l s
,t he behavior o f the Ego wi th .r u Le s and r estri ct i ons . The Id i s
the ' a n i ma l na t uz e ' o f man, t he da rk, amoral desir e s suppr e s sed
by the imposi t i on o f parenta l a nd soc i e t a l di ct at e s. Freud' s
t h i nk i ng was foc us e d on sexual i t y a s the s ource of many
psycho log ica l ill s , a natural as sumption i n the t i me s that he
li ve d .
The Victor i a n eta i n Eu rope and i n t he Unit e d Stat e s was a t ime
o f col l e c tive hu bri s, or overwee ning pride; huma n it y--especi a l l y
Ca uc a s i a n , c a p ita l ist / a ri s toc ratic humanit y - -was thought to be
the Cz o.....n o f Cr eation . During t ha t t t me , we ' den ied our a n i niaI
nature thr ough pre tense, .pr ud e r y , a nd as sumed s uper ior i t y . The
African, the As iatic, the Indi an we r e thought t o be closer t o
animals than the white ' race ', and hence required t he rul e of the
, s upe r i or wh i t e s in or d e r t o ' impr ove' t he i r mor als a nd the i r
l e vel s of civili zation .
Thi s type of t h i nki ng justifi ed the ,i nva s i on a nd c onques t of
na t ive peoples and the building o f political a nd e c onomi c empir e s
around t he worl d . It al so justified the conce i t tha t t hr ough
uplif ting though t w ~ cou l d impr ove human natur e t o the po int that
OUl: animal na t ur e would be und e r t he c omp l ete c ont r o L of rat i ona l
mind .
The word ' Ego ' ha s passe d int o ge neral use , a nd i s usua lly take n
t o mean an i nf l a ted se nse o f sel f -importance . In our present
d iscussi on, Ego is simply t he s e ns e of self, the e nti ty we att ach
to ou r na me . It's the entity t ha t l i ves beh ind our eyes, a nd we
us ua l ly pay little attention to i t once we are fully adult , \
except on occ a s i ons when i t regi sters pai n in some form . Thi s
pain usua lly occurs when we are den ied t he respect we gr ant to
ot hel: people , or when someone lies to us or about us, or when
some one e l s e abuses the trust we' ve given them.
In thi s rega r d , the Eg o can be thought of a s a h i ghe r echo or
octave of the s e lf -pres e r vati on instinc t s . The Ego kee ps wat c h
Page 50 .
over ou r s t a t u s in the gr oup o r g roups we be l ong to . I t has i t s
r oot s i n t he t i me in cu r pas t whe r e status g ov e rned e a t i ng a nd
mating priv ileges ; the more r e spect one ear n ed or c o mma nded , the
mor e li kely one' s gene t i c heri t a g e would be pa s s e d on to h ea l thy
o f f s p r i ng . One co ul d say tha t our li t t l e god DNA t o lerates suc h
i nd ivi d ua l ambi t i on, b u t only, from i t s own mol e c u l a r po i nt of
v i e w, insof a r a s the ind i vidual amb i t i on s e rves the s p ecies'
cont inuance . The divine DNA cares as muc h about our indi vi dua l ity
as we care about a' s i ngle s pe r m ce l l.
Under the in fluence o f Eg o , i ndi viduall y a nd c o llec tively, t he
huma n race de ve loped t he i d e a s o f honor, v e nge a nce , caste,
c l ass, r a nk a nd hi er archy. In its mos t patlle tic and
c o nditi on , Ego s omeone to l oo k down on, some one t o f e e l
superior to . Thi s cond i t ion ge ne r a t e s t h e bu ll y , the snob, t he
the elec t and t he damned" Th e Eg o can a l so a c hieve the
o p pos ite sta t e o f se l f - d epre cat i on , wher e in i t makes one f eel
infer i o r, s i n fu l , g u i l t y a nd oe s i r ous o f p un i s hme nt a nd
humi l i at i on .
Ei t her sta t e b l ocks Hagickal trans f o r mati on and c a n mi re one f or
a l o ng t ime in s tas i s a nd s taq na t i on .
The first step in I n itia li on and the sea r ch wi sdom is de f ine d
by two wo rd s : ' Know t hys el f. I Maat r u l e s this ac t i v ity i f the
c ourse o f k n owing onese lf i s s i nc e r e. Our Ego c an b e a probl em
he re sinc e i t wan t s t o see itse lf a s a lready posses s ing that
which we seek. I t di sl i kes ou r f a u l t s and f ail u r e s and wan t s to
d i s o....TI them . The only way t o kno w our selves a c c u r a t e l y is thr oug h
c omplete , and some ti me s pa i n f u l , h one s t y .
A us e f ul too l in the cour s e o f se lf-knowledge is to wr ite do wn on
pape r y our des cr i pt i on o f a per f e ct h uman be i ng . Use this
descri pt i on to assess and your li fe . Wher e d o you mat ch
and whe re do you miss the mar k when you c ompa re yourse lf t o your
ideas o f human pe rfection? The ne xt s t ep is t o a s k you r c los e
f r iend s and family membe r s f o r their hones t opini on o f you on the
points o f pe rfe c tion , as well as on the point s t hat they hold t o
be impor ta nt i n being h uman. You have t o ba ck s uc h a re q ue s t wi t h
a pr omis e of no shou ld t he other of fend you r Ego --and
t he n ' ke e p p r omi se . -
True humi lity is t h e .acc ur a t e gr a s p o f one s e l f i n te r ms of
stre ng t h s and we a k ne sses, g ood and e v i l , s uc c e ss and
c l a rity and con fu s ion . Tr ue humi l it y is the on l y s uc c e s s f u l means
o f con t r o l l i ng the Ego , of ke eping i t in i ts p l ace a nd o f keeping
it i n ba l a nc e . ,My friend y ouis Ma r t in i e once saI d t ha t sel
knowl edge concerns knowing one 's place on the food - cha i n. By
extending the met apho r , we ne ed to know our plac e in the wor l d,
' o u r spe ci fic func ti on in l if e , the mi ssi on we accepted whe n we
c on s e n t e d to become flesh and bl ood.
Page 51.
Our purpose and identity do not; necessarily imply reincarnational
continuity, although reincarnation, along with the idea of Karma,
has been a useful concept in many Initiated traditions. In my own
current opinion (and this opinion has changed over the years with
the accumulation of experience) we build our identity, our Ego,
from e xpe r ience as interpreted through our "phys LcaI senses and
our neurological capabilities. Our individuality and identity
grow from a combination of hetedity and environment until we have
achieved a complexity substantial enough to resonate, in the mode
we call human, with the divine Intelligence that permeates all of
existence. '
Contributing to this opinion are accounts of feral children who
have been deprived of normal human contact from their infancy,
whether through parental neglect or from being 'raised by
an i maLe ", These people do not use language, nor do they seem able
to learn it despite efforts at rehabilitation. They seem healthy
enough physically, but, because of a lack of contact and
instruction at an early age, remain substantially abnormal. Other
individuals with impaired brain function also fail to exhibit the
abilities of 'normal' p e o pLe in te r ms of taking care of their own
basic biological needs, much less in conversing and exhibiting a
faculty for complex thought.
On the other hand, our species has produced individuals whom we
call geniuses, whose accomplishments in the arts and sciences
have advanced our general body of knowledge and understanding, as
well as our norms of beauty, by quantum leaps and orders of
magnitude. The genius seems to be more closely attuned than
'normal' people are to the divine Intelligence. This closer
attunement seems to be a matter of heredity, rather than
environment. Heredity in this case means the combination of
parental genes in a more-than-usually beneficent way, rather than
definite physical lines of single genes or a family history of
genius. The genius seems more inclined to seek out information
from the environment in order to satisfy his or her need of data,
rather than depend on others to provide the information for him
or her.
Magick and Initiation hold a compensation for those of us born in
the spectrum between subnormal and supernormal; through the
strengthenings of disciplines, through the focussing of attention
and intention through ritual, through the establishment of new
ways of seeing ourselves and the world around uSi we can change
ourselves and our environment. These changes bring a more \
abundant life, an expansion of experience and all that that
expansion enables us to do.
One of the aims of Maat Magick is to bring our species into its
'next level of exlstence, to transform our norm into that which we
now consider genius, and to open and expand communication among
us. We are social beings who depend upon each other for the
" i
"
Pa g e 52
' p h ys i c a l mea ns o f s ur v ival a s we l l a s fo r the l i f e o f the mind
and the sp irit. Pa rado x i ca l l y, t he i nd i v i d ua l Maa t Ma g ickian must
wor k a nd exp l o r e i n st r a ng e te rr itor y, as it we r e , b laz i ng t rails
o f e x pe r i e nce i n t o real ms where he or she 1s e s s e n t i a l ly al one .
The r e ar e s y s t e ms o f I rl i t iati on which can a so l i d
beginning fo r y our e xpl o rati o ns, b ut o nce you be c ome f amiliar
t h r o ugh e x pe r i e nc e wi t h t he t hi ng s spoken o f by the s e systems ,
it ' s y our res pons ibi li t y t o take that wh ich i s known further i n t o
t he Unknown . The pr imar y gate way int o t he Un k nown i s the e s s e nce
o f y our pe rs o nho od , a nd on ly you c a n e n t er . Thi s i s why s e l f -
k nowl e d g e i s s o i mpo r ta n t .
Wha t i s po s si b le t o k n ow a bout o ne s e l f? You can kn ow wha t g i ve s
yo u pleasure a nd wha t gives you pain, t o a c e r t ain d egree . Yo u
c a n kn ow what attracts you and what repel s you . Yo u can know tlle
r e l ative stat e of yo u r hea l t h a nd wha t you r reac t i o ns
are to ce r t a i n peo p le , plac e s a nd thi ng s . Yo u can k n ow wha t y ou r
a str o l og i c a l i nfl ue nc e s a r e, bas e d on y ou r nata l ho ros c o pe . You
' c a n o bs e r v e a nd l i st e n t o t he e f f e c t you have o n o t he r peopl e, on
a n i ma ls a nd on p lant s . You c a n k now wha t yo ur mi r r or-image l o o ks
l ike , a nd y ou r image i n ph o t o s a nd o n t ape. Yo u c a n h e a r y o u r o wn
vo i c e o n a t a pe r e c o r d er .
Ano t he r pa i r o f us e f ul t o o ls i s t h e wri t i ng o f d es c ri p t ions o f
your se l f , bot h f rom yo u r o wn po i n t o f v i e w, l o o ki ng a t yourse lf,
and fr om the poi n t of v ie w o f a n ' o u t s i d e' o bs er ve r . In the
r ea lms of ma n i fest a t i on , ph ys i cal , a stral , mental a nd emoti o nal,
y ou are a pr esence t ha t int eracts wit h y our f e l l o ws a nd your
env i r on me n t. You c an li s t infl uenc es in yo u r l i f e that hel pe d to
f o r m y ou r p r e s e nt c o nd i t i o n , f rom your i n f a nc y and c h i l d h o od
your f amily , y ou r playma te s a nn fri e nd s , t o you r educa t ion and
the t ea chers y ou ' v e had, y our enemi e s , r i va ls, anc groups yo u 've
be e n a pa r t o f .
L is t t he commona l i ties a nd differ ence s y ou ha v e wi th ot her pe opl e
y ou k no w, wit h t he a n i ma l k i ngdom, a nd wi t h li ving t h i ng s in
gener a l. What fa n t a s ies d o yo u ha ve a bout yo u rs e l f ? I f yo u co u l d
eas i l y be come anything o r a nyo ne , who wou l d you be ? With what
l i t e r a r y charac t er s do y ou mos t i dent ify? If yo u rul ed t he worl d
and c ou l d i ns t a n tly enforce a ny decree , what wo u l d you orde r?
Us e yo ur ima g i nation t o shape a wor l d t ha t wou l d b e p e r fec t f o r
you, and n ote wha t it tell s you about your s e l f . Th i s is o ne
t he j oys o f As t r a l work, since there are no l i mi t s o n your
i magina t i ve facul t i e s. When you have a c l e a r p i ct u r e o f yo urs e l f
i n - a s many d i me ns ions a s c a n t h i nk o f , and ha ve listed t he
wa ys i n whi ch you c a n i mpr ove you r s e l f , s e t abo u t i mp l e menti ng
thes e improve me n ts .
Maa t Hagi c k has wa y s of cha ng ing y our h e re d i t y a nd e nv ir o n men t s o
tha t y ou be c ome a Homo ve ri t as i ndi v i d ual in your p r es e nt
\
Page 53
lifetime. Roughly twenty years ago, my Magickal Partner and I
visited the Plane of the Unborn and established an informational
vibration pattern in the atmosphere of that place. This pattern
provided directions to the forming souls who were overseeing the
development of their future physical bodies for tweaking a few
into their activated condition. We already have
everything we need, genetically, to achieve the next stage in our
evolution. Scientists working on the Human Genome mapping project
tell of genetic material that seems to have no known function,
and seems to act merely as spacing units for the genes whose
functions are known.
Although Nature often exhibits redundancy and oversupply, the
'trash' genes are not inert. Some of them constitute the
difference between Homo sapiens and Homo veritas, and need but to
be activated by an influx of prana in order to exert their
influence. Other mysterious genes are instructions for even more
advanced evolutionary development (such as those that will enable
us to thrive in the near-vacuum environment of space), but Maat
Magick modestly concerns itself only with our immediate 'post-
sapiens' stage at the present time.
Even though it's much easier to activate genes while your
physical body is still a zygote, ou can do it when you're an
adult. To do this, envision and invoke DNA's double-helix image
and clearly state ybur Will to become Homo veritas. Generate and
direct a charge of energy toward the image, ackhowledge that it's
been accomplished, then end the rite. It would be appropriate to
employ Magick in the generation of the charge, since sex is
DNA's own method of change, but Kundalini in its pure form works
as well.'
I recommend the visualization of the DNA helix instead of trying
to describe or imagine specific genes because most of us are not
. geneticists, and even geneticists aren't able to identify the
genes we want to activate. We rely, in this case, on the
intelligence of the molecular level; the genes know who they are.
You will gather from the idea of the Plane of the Unborn that
your Ego is not your true Self, although it shares something of
the true Self's nature. The true ,Self can and does exist before
individual physical bodies come into existence and develop
according to genetic plan. The implications and ramifications of
this will open to you as you advance in self-knowledge.
In order to complete your into the essence of Homo
veritas, you must arrange your environment to work with the
newly activated genes. The term 'environment' in this case refers
to other people like yourself, those who can link with you and
with each other to form the meta-net of communication and
aWareness that is the distingUishing characteristic of- Homo
veritas. You can do this by paying a new kind of attention to
Page 54
peop l e in your presence physica ll y , a nd by Astrall y s c out i ng the
pl a ne t f or t h os e at a d i s t ance .
The at tent i on y ou give to t hose 1n your pres e nc e i s qu ite simi l a r
t o, i f not ident i c al wi t h , the sta t e o f mind y ou acquire whil e
dc Lnq .a divina t i on. Reserve e noug h o f your mind to c omp r e he nd any
conversat i on t he o t he r pers on is ha ving with y ou , but d e v ot e mos t
of it to watching fac ial e x pr e s s i ons , bod y l a ng ua ge, and aura,
while observing tIle tone of vo i c e , what's being s a i d u nd e r the
words , and wha t ' s bei ng a v o i d e d . Open yo ur s e l f t o the othe r
pe r s on ' s e ss e nce, main t a i n i ng an i nne r sil e n c e al l t he while .
The e f f e c t is l ike 'seeing doubl e' , or having two p i c t ur e s of t he
pers on s u pe r i mpos e d on eac h other . Th e As t r a l d ouble revea l s wha t
t h e physica l pr e s e nce c onceal s, many times . What sor t of
r e velati ons you s ha r e or acti on yo u take wit h each person i s a
mat ter o f yo ur own j udge ment.
Pe opl e who ar e f unc tion i ng i n the stat e of Doubl e Cons c i ous ness ,
a nd t hos e wh o are on the brink o f c ha nge wi ll p robabl y be a war e
o f y our observati on a nd migh t we l l i n itiat e conver sat ion a bout i t
wi t h y ou. Ot her s will ne ed var y ing a moun ts o f prepar a t or y wor k ;
y ou can plant s e e ds in thei r consc ious ne ss wi t h q ues t ions o f t he
' Have y ou eve r thoug h t abou t . .. . ? ' va r i e t y. I tl s us ua l l y wi s e t o
avo i d g iving advi ce u n l e ss you' v e been r eque sted to do so. The r e
are sti l l othe r peop le who a re so fixated on t he mse l ve s , or
we19hed down with p r oblems , or who ha v e chosen to rema in at an
ear ly stage of I n ne r gr owt h, t ha t you woul d be wa s t i ng your t i me
in a di r ect appr oach to s pe c i e s c ha nge .
With these l a t t e r t ype s , and with pe o p l e y ou' ve not yet me t, I
s ugges t tha t y ou c ont a c t t hei r huma n essenc e t hro ugh the
of our spec i es . Thi s e n t i t y i s our f uture c ollect i ve
se lf, who, t hr ough a type o f ti me travel int o its past , ga ve me
t h e essential ingr edie nts of Maat Hagick whi ch is d es igned to
br i ng itself int o ex istence in o ur present. Th ere other
pe o ple who ha ve been touched and inspi red by th i s entity, and who
know it b y ot her names , or: b y no name at a l l. Wi t h me , i t c a l ls
itself N'At o n.
N'At on stand s i n rela t i on t o i nd i vidual h umans a s t he c e l ls ,
tissue s , a nd or gans of o ur body stand in r el ation t o each of us.
It i s the n ext le vel of o r: gan i z a ti on o f l ife on pl ane t
Ea rth . Fr om a n o t he r point o f v iew, N' At on is J unq 's Racial Un-
consc i o us awakened, s omewhat matured, a nd fu ncti oni ng. Fr om
t h i r d po i nt o f v i e w, N'At on i s a ver y larg e c y bor g , a cybernet i c
o r ga n ism ar ising throug h, a nd ke epi ng in t ouch wit h itse lf f or a
l a r g e part b y means at , the c ommun ica tions technol ogy we see
g r owi ng a r ound us day by day. Ou r es s e ntial connect i on in N' At on
'i s biology- ba s e d tel e pa t hy and empa t hy , h owe ver ; we don1t
a bs o l u t e l y depend upon manu f a c t ur e d hardwar e i n or de r to
establ i s h manif es tat i o n in the physi c a l p lane .
Page 55
Th e de vel opment of o u r c ollecti ve self , Qur _He t a per s on, implies
ne it he r mind l ess c on fo r mity t o the wi ll of t he major i t y , nor a
toe al dependence on the telempathic c onnect i o n f or i ndi vid ua l
well - be ing . The mo re di verse, odd a nd eccentri c we are as
indi v iduals , the more rich, d e e p, und e r s t a nd i ng a nd wise N' At on
becomes.
I n the Thel e mi c s ys t e m o f Aeons a nd the i r f u nc t i ons, the Ae on of
Horus, begun in 1904 with the writing o f Li ber AL v e l Le g is , i s
d es troying the r e mna nt s o f the Ae on of Osiris which prec eded i t.
We are recogn i z ing the evil res ult s of ances t r al atti t ude s tha t
ha v e c a us e d wide s pr e ad misus e o f the environme n t and are work ing
t o cor r e c t t he sins of the pa s t, such a s s t r i p mining , clear - c u t
l ogging , sla s h a nd burn a gr i c u l t u r e, ove r grazing o f
and Qve r f i s hi ng o f oc e a n s , l akes and st r eams. We are clean ing up
p olluted air, wa te r and earth, and l ooki ng for ways t o s afe ly
di spose of nuc l ear waste and tox ic c hemi ce'Ls ,
In o ur publi c and poli tical mode , at l e a s t , we ha ve renounc e d
wa r s o f c onq ue s t and s ubj ugation , co lon i z ing , s l ave r y , t orture
a nd f orce d l abo r. Al t hough the work has j us t begun in the a r e a of
se c ur i ng h uma n r i g h t s fo r all members o f our spe cies, of fic ial
r e c ogni ti on of t he necessi t y o f d oi ng s o g i v e s weigh t , or
g r a vit a s , to t he c on t i nu i ng o f t ile pr ocess . We have on l y be gun
r e storing th ings our ancest or s ha ve despoil ed, we have onl y begun
t o ass ume t he r e s pons i b i l i t i e s o f a maturing speci es . Hany o f us
ar e sti l l o u t o f t une with Natur e, s e l f and e ach othe r; the work
of awakening t he s ou l .of humani ty lies bef ore us .
I want to conclude thi s lec t ur e with our us ua l Inner visit wi t h
Kunda l i n i ; y o u wi l l notice tha t the method f or bring i ng the
t o the Bi rtdu is d i f fe r e n t fr om our prev i ous
ex perienc e s. I f you have a ny q ue stions or comments abo ut t h is
l e c t ur e, or any of the others, pl ease inform y our Inst ruct or and
1
111
do what I c a n to hel p .
Sit comf or t a b l y and c los e your eyes _ Le t y o ur breathing bec ome.
deep and re gul ar; whe n the ti me is right, your Instruc t or will
lead you i n a r ound o f three OMs . ( Not e t o t he Ins t ruct or : plea s e
do t h i s whe n s t i ll ness se t tles over t he c las s . )
Be c ome aware o f y our c e n t e r of c on s ci ousness in its us ua l place ,
a few centi meter s behi nd your eye s . This center i s r a d i a ti ng
energy as a gl owing light , i l l umi na t ing the inter connected
ne ur ons of you r b r a i n , the bl ood ve s s e l s bringing nour i s hme nt a nd
tak ing away waste , the white va u l t o f your s ku l l . Remembe r a ll
the j ourneys we 've take n down your s p ine to draw t he Kunda l inl up
t o and through each Recall your e nc o unt e r s with your
Chakras: the Mul a d ha r a, the Svadhist ha na , Ma n l p ur a , Anahat a,
Vis hud a , and Aj na .
Thr ough the ne rve conne c t ions , feel each Chakra spinn i ng a nd
Page 56
,
glowing, pulsing with its unique frequency of energy. Hover in
the region where the brainstem joins the brain and call Kundalini
toyou. Feel the energy stir at the base of your spine, heeding
your call and your desire for it. You feel it rushing up the
channel of your vertebrae like a train in a tunnel, approaching
you at- high speed and with intense energy.
Open yourself wide and let the fire take you, electrifying you,
exploding you into a million suns and galaxies," expanding you to
contain the Cosmos. Within you burn the countless stars, glowing
nebulae, quasars; within you roll huge gravities, neutron stars
and black holes. For Aeons, you contemplate all this glory you
contain, marveling at supernovae, photon storms, neutrino gales,
riding the expansion and attenuation of all manifestation.
(Note to Instructor: at this point become silent for a while,
until you consider it time to speak again.)
Gradually, you become aware of a connection that gently pulls you
in a direction that seems below and before you. You notice that
you inhabit a body of light, shaped as your usual form, but with
an umbilicus of energy attached to it. As you sense your
movement with the cord, you become aware of being contained by
the Cosmos while at the same time you contain it. It's as though
you were Janus, facing in opposite directions and seeing the same
view in both.
The darkness and brill iance of interstellar space fades as you
find yourself once more in the bone Temple of your skull. (I am
reminded here that in Maat Magick's Word of Power, IPSOS, the
word os means both mouth and bone. I Across the folded surface of
your cerebrum flicker the electric traces of thought, flashing
through rainbow colors, and disappearing in waves and
tides. The pituitary gland, body's Alchemist, sends its commands
through the blood to tile other glands to produce your Elixir of
Life. Your pineal body, old lizard's eye, awaits your return like
a throne vacated by a monarch.
As you settle into your usual place behind your eyes, you become
aware of a background sound, a great changing chord with
countless notes, from the song of hydrogen that permeates
interstellar space to the hum of living minds around you, human
and otherwise. The chord doesn't occupy your attention, but
surrounds your attention in a sense of completion. You find
yourself sounding your own silent notes, blending your
into the harmony.
The sense of your physical" body returns, strong, rested, and
filled with the energy of prana/Kundalini. You feel your Chakras
5pinning, each at i t s proper rate, glowing with radiating power.
Your sense of self has changed; it's vast, calm, containing your
body instead of being contained by it. You become aware of new
Page 57
me mo r ies , memo ri e s t ha t your i nd i v id uality hasn' t e xperienced
b ut r eal, vi v i d , manyf old. You fe e l a mult i tude of lov es
and ha tes , de sires and guilts , pr i d e s and f ea r s . Yo u f e e l li k e a
g ian t , s itting o n a mou n t ai n instead o f in a r oo m, a b l e t o span
cont i nent s a nd oceans in a few strides .
Ho ve your f i ngers ge nt l y ; yo u r et u r n to your physica l bod y 's t rue
d imensions , its t r ue l oca t i o n . Gen t ly, sl owl y, ro l l yo ur head
cl oc kwis e, then in the other di recti o n. Follow your b rea t h ing,
then inc rease the a mo unt of air you t a ke wi t h each b r e a t h .
Gent l y, slowly , open your e ye s a nd s t retch you r mus c l e s .
You ca n r e pe a t this j ourney in your own Temple at any t i me. It 's
a useful ant ido te to depr e s sion and fati g ue , emoti onal and
d ryness . Pr a ctice dwe ll ing 1n y our e x panded s t a t e
during y o ur da ll y a ct i vities a nd usua l occupa tions. Watch your
Eg o , y o u r sense o f ind iv i d ua l ity, fr om ' o u t s i d e ' in s t r e s s f u l
si t ua ti ons a nd when dealing wi t h d iffi c ul t pe o ple . Co nt e mpl a t e
. t he t a s k o f a wake ning t h e huma n r d c e int o i t s Doubl e
COllsc ious ness ; in t he e xpanded s ta te , you'l l s ense where and when
to e xe rt the po wer o f your Ha g i c k .
Th ank yo u fo r you r part ic ipati o n .
Lo ve i s the l aw, love under will.
\
Page 58
LECTURE 9
Do what thou wilt shall be the whole of the La w.
WelC9me to the nInth lecture In our series on Haat Haglck ; Toda y
we consider the Supreme Chakra, the Sahasrara, and i t s Forgotten
One, God-hunger . I had cons i d e r e d calling this urge the Re li g ious
Impulse, but the term God-hunger Is closer to its rea lity.
God-hunger arises fr om our na ture, from our from our
mind, from our ability to respond 1n feeling and a cti o n to t he
world around us . God-hunger In our res pons e s t o the be auty
o f a sunset after a storm, t o the va s t ne ss o f the n i ght SKY, t o
the loveliness o f a spider's web fu ll of dew at da wn. It
originates in f ear and terror of tor nad os, earthquakes, vo lcanos ,
and other d anger s of a p l a ne t f ull of life, wa ter and moving
tectoni c plates . We hope for and f e ar the exist e nce o f a being o r
beings l arger, wiser and more than we are in the fa ce of
death and i ts awe-giving mystery .
We s e e a life of the spirit in the int angible acti ons perform
ever y day, suc h as dreaming, thinking, and i magini ng ; we see it
as an unseen agency that Is responsible f or unli kely occurrence s,
as an e xplanation for events f or whi ch we see no c a us e . In the
experience o f injustice as we f eel it, i n justi ce of illness,
loss, and harmful actions of o ur f e l l ow huma ns , we invent the
concepts of Fate, of Kismet, of Karma, of he aven and hell, of
God's mysterious ways. We reason that the world we see around us
must have had an origin at the beginning o f time, and since, in
our experience, every effect has a cause or c a u s e s , that which
caused the universe must be larger and more powerful than is the
universe itself.
sclence has unveiled many mysteries in It5 short existence, but
there seem t o be questions that r emain onanswered--perhaps not
because the y are unanswerable, but because we have n't yet asked
the right ques tions.
Organized religions have prosper ed through the ages because they
promise to. fill the God-hunger . Unfortunatel y, they substitute
d octrine, c ommandments and ritual for the direct e xperience f or
which all human souls yearn.
When the e xperience is riot forthcoming, or ganized religi ons f a l l
back on a p romi s e of heavenl y r eward after deat h . The c onc ept of
sln, on the o t he r hand, threatens eternal puniShment, so the
religion has both the carrot a nd the stick with wh i ch to cont rol
the actions and beliefs of the faithful . Since both consequences
are schedul ed to happen after death, there are no dissatisfied
customer s to compla in of fraud, n or sat isfied members of t he
flock to testify about the accuracy of the claims.
Pa ge 59
The vari ous Hol y Books are wr itten by pe opl e c laimi ng Divi ne
inspirati on; certain portions of them ha ve been touched by
extraordinary thinki ng and feeling, but all of t hem be e n
wri t t en, r e vised, c op ied and translated by huma n bei ngs wi t h
t h e I r own mora l , s oc i a l and ph ilosoph ica l a genda s . Th e cl er gy of
va r i o us fait hs' add t heir own i n t e r p retat ions t o the wor ds o f t he
Hol y Books, then preach to the fa i thful t he meanings a nd lessons
t o be t a ke n f rom the words.
The faithful of the various r e l i gi o ns are -e nc o u r aqed to accept
the wo rds of t he cler gy , t raditiona l f or ms o f wor s hi p, a nd
what e ve r the doct r i nes and dogmas have to say. about the na t ure o f
t he Di v i ne , abou t huma n na t ur e , a nd a bout t he rea lit i e s of huma n
l i f e . For t he v a s t majorit y of the fait hf ul, all th is sUf fiqe s to
convi nce them that t h e i r God- hunger 15 being met by the emoti onal
esse nc e of reli gi on . Even those who a ttain ecs t a sy In
"c ha r Lemat I .c ' s e r vice s e xpe r i e n ce it in t erms of t net r r eli gi ous
tene t s a nd concepts.
Le t U 5 exami n e thi s For g otten One o f God - hunge r . Why can or
should i t .be c a lled a f or g ott e n one , when the rel i g i ous i mpu lse '
has shaped histor y thr oug h war s, pogr oms , crusade s , i nqu i si ti ons,
c onque s t s, forced c onversions and t he e conomic exploitat ion of
nat i v e pe op l e s ? Even i n t he pr e sent, religi on i s i nv oked to
just ify rest r ict ive l eg is l a t i on a nd abroga t ed r i gh t s , ge nital
muti l a t i on a nd male domi na ti on . To be fa i r, re l i gi on has a lso
inspi r ed gr e a t art in archi t e c ture, s cul pture, pa i nt i n g and
music, e v en though s ome religi ons forbid 'graven images'. Th e re
have be e n s a ints .wh c have trans cended their ordinar y
consci ous ness t hr ough rel i gion, and r el i g i ous-ba sed c ha r iti es ,
schools and h ospital s have c o ntributed t o t he well-being of
huma nk ind.
God- hunge r i s f or gotte n , in the ma i n, preci s e l y be c aus e of
re li gion. We are social animal s, muc h li ke OUI c o us 1ns the a pes
and We choose leaders from among us to mak.
deci si ons ' f or g roup be hav ior and action, and a l s o t o take
pe rs ona l risks , a s heros, f or t he gr oup on Borne occas i ons .
A
In t he Aeon of 15 15, the Her o-King was wed, symboli cally, t o t he
Earth or t o the pl ace -goddess of the group's land or territ ory in
hi eros gamos, or s acr e d marr iage. When the Ki ng gr e W' old or ill , or
whe n the food supply f ailed, the ol d Ki ng wa5 sl a in and a n e w
Ki ng was a ppo i nted i n his p l ace ; t he ne w Ki ng r ejuvenated the
g odde ss and the na t ur a l world W'h lch was 'her e xpressi on, thu s
invigor ati ng and r enewi ng the fo od suppl y .
In the Ae on o f Os i r i s, t he God -King assumed sole a uthorit y a nd
absolute The female force subjugated , a s were t he women
who e mbod i ed i t . Likewise, i n many societies, fat he rs had the
Page 60
power of life and death over their children. Even in
Christianity, the person sacrificed is the Son, while the Father,
whose essence demands the sacrifice, abides in the safety and
comfort of heaven.
western theology teaches that Man is' made in the image and
likeness of god; Western Magick teaches that that which is below
is like that which is above, and that which is above is like that
which is below. The invention and transmission of Western
religious doctrine created images of Divine Intelligence
using templates of human behavior that were far .f r om the finest
or most admirable of our qualities. The Biblical Goe admits to
being 'jealous!, and the story of Eden and the fall of Adam and
Eve is a story of entrapment.
The Book of Job has God betting the Adversary that Job's loyalty
can withstand any misfortune. He then visits pain and loss upon
that poor human as a pain and 1055 unearned by Job's own
deeds. In the New Testament, God Tequires his own death as a
redemption for human sIn; given the quality of omnipotence that
doctrine ascribes to him, one can only conclude that the God of
the Bible enjoys paln
l
suffering and death. In a human, such
enjoyment would be cOhsidered insane.
That the worship of such a deity could not prevent true mystics
from arising from among the faithful, mystics like John of the
Cross and Teresa of Avila, demonstrates that the gates to direct
experience of Divine IntelllQence cannot be blocked, even though
they are obscured. Maat Magick, like any true, personally
transformative Magick, suggests methods whereby you can bypass
the traditional explanations of why things are the way they are,
and discover Truth for yourself.
Pierre Tielhard de Chardin, Jesuit priest and paleontologist,
states that that rises must converge'. This is as
true of Initiatory attainment aa it- is of human society_ and
collective accomplishment. Our exploration of Kundalini, the
Chakras, and the Forgotten Ones has been a recapitUlation of our
individual and species development from our prehuman origins to
the present day. As Kundalin1 rises in our spinel our survival
history manYfests in our converging, If all goes well,
in knowledge of our True Self.
What is the human individual? We are each a living organism of
limited independence, comprised of many cells, each of which is a
liVing of even more limited independence. Our cells are
being born and dying throughout our lives, replacing each other
in the specialized tissues, organs, bone and muscle that comprise
physical bodies4 It is usual to individuality
bounded by our skin, separate from other individuals, unique,
irreplaceable, whole and When we immerse our
awareness in our individuality, we often feel alIenated, adrift,
page 61
and disconnected from our fellow humans and other living
creatures.
In the press of city living, we can feel lost In a crowd; in
working for a corporation or a bureaucracy, we can feel like cogs
in a machine. On the other hand, at a sports event, a concert, a
parade, or on a crowded dance floor, we can feel part of an
organic whole, united with those around us in a common focus,
experience or action. Perhaps the reality of our individuality
isn1t as hard-edged as we think it Is.
The cells of our body depend upon each other for nourishment and
instructions, but blood transfusions and organ transplants show
that they can live in environments other than their native sites.
Our skin merges with its surroundings as epidermal cells die and
flake off; the barber sweeps up our hair and sends it to a .
landfill. The water in our cells has passed through millions of
spiracles and kidneys, and the air we breathe has journeyed
through billions of leaves and lungs. Our food, once living
vegetable, animal, and mineral entities, provides our .ce Ll s with
the chemicals needed for self-construction. When we die, our
chemicals will be released, in turn, to feed other living things.
Our individuality, then, is a temporary configuration of
chemicals organized into cell-based structures that support our
intelligence, awareness, and continuity. The DNA molecule that
determines our form and functions manifests in the physical realm
as a code built into a strand of chemicals, carrying meaning like
the knotted str Ings of p r-Imt ti ve societ ies carr Led messages. On
the astral level of being, the code looks like us.
In Western esoteric tradition, the physical world we know through
our senses is the end product of a chain of conditions and events
that constitute the autobiography of light. It appears to our
senses, and to the mind connected to them, that the physical
world generates the worlds of dream, thought, feeling, and
spirit. Both views are correct. Nature as we know it arose from
the accumulated density of energy and matter, both as a product
of the Big Bang, and as an idea of the Divine Intelligence.
Science deseribes the how' of natural processes, not the ~ w h y '
of them. Through observation, analysis, speculation, experiment
and prediction, scientists collect descriptive truths about
humans and our universe. If you maintain the interest of a
layperson in the advances of science, and when you've covered a
number of different scientific fields, it's possible to notice a
pattern that hints of an organizing principle of all phenomena. I
consider this organizing principle to be the shadow of God, the
aesthetics of Divine Intelligence.
As part of Nature, as part of phenomena, we humans are shaped by
this same organizing principle, ?nd as such can be said to be
Page 62
made In the image and likeness of God. Where religion and
art have failed to render the truth Is In making the
gods or God look like people, and In assigning to them, or to it,
human characteristics. In the major Western religions, God 15
male.' We fall to realize that our human gender and sexual
arrangement 15 particular to our planet, and that humanizing the
Divine limits it and our ability to understand it.
We have, then, our sense of individuality and our anthropomorDhic
image of the Divine Intelligence at the beginning of our quest
for the satisfaction of God-hunger. Magick may begin with
conventional religious imagery as a prel i ml .Y vocabulary of
mystical experience, but with a persistent i:_.tactice, such
limitations drop away naturally.
In this lecture we've meditated upon and experienced the
energies of each of the major Chakras, in ascending order. The
ascending motion is the essence of mysticism, a pursuit of
reality in its ever more simple forms, penetrating the illusion
of solidity and complexity. We've accompanied Kunda1ini, the
fire-snake of spinal energy, up through the chakras, from tail to
head. The Sahasrara Chakra above the top of the sku' is the
place where Kundalinl meets the prana of the Un Lve z sv, merging
our life force with the vast tides around us, our planet, our
sun, our galaxy.
Even with dissolution into the whole of physical, astral and
spiritual reality, even with the disappearance of our selves in
the experience, while we live we are anchored to the illusion
ourselves in the world. As Hagickians, we are conduits, like
Prometheus' hollow wand of fire, through which the essence of
Divine Intelligence, which is Truth, be brought back to earth
and shared among our fellow humans. It is our duty to conduct the
Truth wisely and well, to manifest it in our 'words, our actions,
our support and oppositions to the events of our times, our
advice to fellow seekers and in our rlL's of Hagick.
The most accurate piece of writing on the reality of the
consciousness of the Sahasrara Chakra is the Tao Teh King by Lao
Tze. The Tao is beyond descr+ption or mental comprehension; one
can only experience it. Silence on all levels of existence is
necessary in order to perceive Tao. When you e xpe r i ence the
of the Sahasrara Chakra, you become Tao, you become your
very own self on the boundary of the Sephlra Kether and the veils
of negative eXistence in which the Tree of Life manifests.
,Itls impossible to draw up a schedule for any individual's
Initiation; some of us take years to overcome defects that delay
'our progress on the Path, and others of us crash and burn after a
brilliant beginning. We, who persevere in our practices and keep
a mind open to new data and to our own lacks and areas of
ignorance, can attain the state where becomes
page 63.
meaningless. not much else to say about the Sahasrara
Chakra, e xc e pt that it is our link. to the rest of the on
the plane o f 'pu r e energy, and that its activation marks an
important s t a ge of metaphysical maturity .
In t his fina l stage of our Kundal!n! v oyage, we will ta ke the
flresnake t o its fullest extensi on, as best we can, and unite
with the universal energy that Is flowing around us and through
us constantl y. When we reach the Cr own -Chakra, let us chant the
words OM and IPSOS alternately until we know and feel the 'c ha nt
Is complete.
Please si t comfortably and close yo ur eyes . Let your breathing
become slow and s teady, and become aware of your essence seated
In yo ur Bind u and Ajna Cha k r a s . Extend y our awareness down your
s pine, imparting energy to each Cha kr a in sequence. Your thr oa t,
your heart, your navel, your ye n i t a l s and your anus all feer the
surge of the energy of your attention; their lotuses increase
their glow and the speed of their rotation. In your Huladhara
Chakra, Kundalini stirs at the touch of your attention.
The central channel of the Sushumna is wide open and free of
obstructions . Direct all the energy you feel t o the serpent image
at the base of your spine, desiring its rising with single-minded
conce ntrati on. As you inhale, prana fills y our lungs and suffuses
your b ody; as you inhale, you draw in cosmic energy through the
top of your skUll . As you exhale, Kundallnl rises like a rocket
to meet and mix with the cosmic energy s u r r ou nd i ng you and
penetrating your brain from above.
With every breath, your rises to your Sahaslara,
gaining more power with each pulsation, until it f ountains up in
a shower of sparks and stars. A pillar of flame rushes fr om the
top of y our head, bec oming the fire o f stars and galaxies. Al l o f
y our bod i e s and s ystems are a c onduit o f fantastic In the
pa s s a g e o f the br11liance that rung thr ough y ou, you become
tr anglucent, then tran9parent, then g one .
(To the Instruct or: at this point, be silent for a while, then
begin int oning OM and IPSOS very softly and slowly. If the
st ud e nts j oin you o n the same note, begin a . second and
tone until the Words are being. sung as a chord . You might want to
discuss this with them bef ore the meditation beg ins. 8r ing the
chanti ng t o a cl ose when you fe e l it being s ol idly earthed.)
This is all there is t o the n l n t h lectur e. Lecture ten will be a
discussion forum, In which we will share our experiences and
conclusions about the course. Take some time to reorient
'yourselves to everyday reality. Practice the Kundalini
Visualization every day, until it becomes a habit for you to be
In the state of total openness that it
Page 64.
For your final assignment, write a poem about your Kundalini
experience, or about anything you know that is directly connected
with it. Please bring your Magickal Record with you for Lecture
ten, for your own reference. OM Shant!.
Love 15 the law, love under will.
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Page 65,
LECTURE 10
Do what thou wilt 5hall be the whole of the law.
This 15 our final lecture on Haat Maglck, Kunda!1n!, and the
Forgotten Ones. For everyone who has attended the complete series
of classes, congratulations on staying with us. There has been a
lot of information to absorb, presented in a condensed way. I
hope you have taken all the notes that you need.
At the last lesson, I asked that each of you write a poem about
your experiences with Kundalin! and matters in your life that it
touches. As this 15 designed to be a discussion situation, I ask
that the Instructor set a time during this session where each of
you can read your poem aloUd.
Dr. Naskov has asked me to provide ten questions for the course,
and this lecture seems a good time to ask them. This isn't a
test, as far as I'm concerned, but I would like to use the
questions as a way of getting to know you better, and as a means
of establishing the material in the course more firmly in your
memories. Please feel free to discuss the questions among
yourselves . 1 hope to received a translation of your answers and
conclusions .
1. What .do you need on the physical plane for the practice of
Magick?
2. Name three activitie5 in Magick that are done primarily on the
Astral Planes .
3. What are Mind's proper duties and functions in Magick?
4. How would you describe the relatIonships between Love and Sex
Magick?
5. What is the Holy Guardian Angel?
6 . How are Magickal Workings empowered so that the aims o f the
Workings are manifested?
7. In what ways would you improve the Universe?
8. What 15 your opinion of Death?
9 . In what ways can you use a Word of Power?
10. What are you? (What e13e are you?)
Thank you for your interest in Haat Magick. I would like to hear
from you (although I only speak E ~ g l l s h ) , and to learn what
--
page 66 .
Ha glck you creat e . The thr ee maj or s tages In a Hagl cklan's lIfe
ar e t hos e o f Ini tiate , Adept, and Priest. The H ~ g h Art 15 the
wor k o f a li f et ime, and no matter what s tage you are in, you are
contribut i ng t o t he f a t e of t he world . 1 am int e res t e d in direct
cont a ct wi th those who a re call ed t o the pract i c e of Hag lck.
Ma gl ck I s a vo cat i on i n the same sens e tha t be i ng a doct or, a
nun, or a pa r e nt Is a voca ti on , or c al l ing , t o a way of 11e . The
ca l l to Hagl ck exists everywhere , a l l t he t ime ; t he number of
pe ople abl e t o hear and t o r es pond t o that ca l l seems t o be
increasing with time . Your call i ng 15 yo ur True Will ; d o that and
non e shall say nay .
I hope the exercises we per f or med I n t ouring the Cha kr a s , as well
as the t h eory and pr a c t ice o f Maa t Hagi ck, prov e useful t o you .
Succe s s to your work .
Love is t he law, love under wi ll.