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Messages - Veos

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16
Magick / Re: temple of set, worth anything?
« on: July 07, 2009, 06:14:50 AM »
The god of the personal level is the exact same God on the universal level.  When you attain one you attain the other, because it is the exact same attainment.  So if a LHP person does not realize this, I would say none of them have attained the god on the "individual" level, but are defining God as "any being with control of the natural forces", in which their concept of God is nothing higher than a nature spirit or elemental.

17
Magick / Re: temple of set, worth anything?
« on: July 06, 2009, 06:09:40 PM »
There is no such thing as LHP and RHP.  There is only the spiritual maturity of the magician.

18
Magick / Re: temple of set, worth anything?
« on: July 06, 2009, 10:00:12 AM »
you may develop a few magical "powers", you may not.  I see a lot of idealism, especially around the "I wanna be bad because everyone else is good" psyche.  At one-point the author of the site seems to be claiming it as a "psyche-worshiping religion", and defines such a religion as the only one of the two (the other being nature-worshiping religion) that exalts the psyche and raises it above the natural forces around it.  yet later in the "info" page he/she reverts back to talking about the black arts and working solely with natural or nature forces, without any talk of exaltation of consciousness. 

My verdict: I wouldn't spend any money on it, but would love to read the material if it fell into my hands somehow. 

19
Magick / Re: Hexagradior---best way for beginners?
« on: June 30, 2009, 09:39:16 AM »


Seeing as how prophecy replies very rarely here at Veritas lately, due to his work with his Brahmanda Tantra Yoga class which has its own forum, I'll respond for him.  

    Our system is generally a combination of two: Kriya yoga and Hermetic magic.  The hermetic magic is that of Franz Bardon and thus (if we believe him) the method of training used in the White Brotherhood.  Kriya yoga has produced thousands of Adepts, hundreds of which have gone off to make quite a name for themselves.  So then with the Kriya Yoga (which we teach combined with some traditional raja yoga) expands the consciousness while the hermetic training expands the students magical faculties and knowledge of the Universe.

Some Adepts of Kriya Yoga:
Lahiri Mahasaya
Swami Pranabananda
Sri Yukteswar
Paramahamsa Yogananda
Kriyananda
Janakananda
Hariharananda
Yogiraj Gurunath Siddhanath

Some Adepts of Bardon's system
Franz Bardon
All 360 members of the Great White Brotherhood
dr. m. Kumar
Dr.Z (from Frabato)
Lumir Bardon
Rawn Clark
Williame Mistelle
Prophecy
Me
Bardon's several dozen students who made it past the first 3 pillars

20
Other / Re: Sungazing
« on: June 29, 2009, 08:26:34 AM »
There is a misunderstanding, as has already been pointed out, that you have to look at the sun to receive any benefit from it on a spiritual level.  sungazing is a very old form of penance and tapas in Yogic tradition, but it is not done during the day.  It is only done for very short increments at sunrise and sunset, and then slowly increased.  About 30 minutes of each is still practiced and taught by some yogic schools, but all around it is not a very common technique.  There is a fairly large blind that is thrown into this teaching in the yogic scriptures.  It says it will give you "better" sight.  Now while staring at the sun for such short increments will probably do no harm, it will definitely do no good on a physical level.  The "better sight" is a type of sympathetic clairvoyance that is stimulated when the Yogi spiritually inhales the prana of the sun into the eyes and stimulates the optical nerve with this fresh energy.  Of course you don't even have to look at the sun for this, but doing Trateka on the Sun for 10 minutes or so acts as an act of Dharana and also stimulates the clairvoyance faculty.  Thus it "helps your sight". 

     However, this in no way will stop the body's need for food and water.  The spiritual essence which the sun emits is indeed used as an aid    to such a phenomena, but is not the source of it, and physically looking at the sun will not help at all for this.  The manner in which Yogis go for such long periods of time without food and water is two fold:
1)  They absorb prana from the sun directly into the Medulla center in the back of the head and into the nervous system, drinking it like a nectar.  This refreshes the body with light, and from a spiritual level all things (including food and drink) are are just light anyways.

2)  Most importantly, they have extremely low metabolisms as a result of entering into the breathless state of Samadhi, near-stopping the flow of breath and the heart beat for a prolonged period of time, thus putting the body into a state close to suspended animation.  While in this state, their tongue is rolled backwards and up into the nasal cavity in a mudra called Kechari.  during samadhi, a nectar is emitted from a bulb just below the pineal gland that is called "Amrit" by the Yogis and is said by them to contain all the substances that are needed by the physical body for survival.   Thus nectar seems to be emitted without a limit, and thus some yogis who are said to have never eaten for years actually have some fat on them, or appear just fine physically.


     Now while I absolutely believe it is possible to go without food and water for a long time, I do not believe it is possible to do so and still be a physically active person like most of us are in the world today.  If you are going to meditate for 15-20 hours a day, and then sleep or talk with some students or do some worship for the rest of the time, it seems possible.  While there are probably stories of people having done so without food and drink and still being physically active, these are exceptions to the rule and can probably be considered avatars. 
     

21
Magick / Re: who actually summons spirits? Why and How?
« on: June 28, 2009, 08:15:38 PM »
I do it, I do it to learn, and i do it through Bardon's method as laid out in Practice of Magical Evocation. 

22
Magick / Re: What do Hermetic magicians regard as the ultimate goal?
« on: June 24, 2009, 08:35:48 PM »
Self-Realization is the first of many stages.  After that you progress through doing samadhi Yoga, and beyond the highest states of Samadhi we can only speculate.  either way, an "Alliance" with "The Good" is a good way to describe most magicians' work after Self-realization.

23
Magick / Re: What do Hermetic magicians regard as the ultimate goal?
« on: June 24, 2009, 01:50:26 PM »
In the words of Hermes Trismegistos, our goal is "Union with The Good", which he defines in his "Piomander" as the 9th level of initiation.  In his Corpus Hermeticum, "The Good" is defined as identical to the hindu ideal of Brahman, an all-pervasive and non-sectarian ultimate Consciousness from which all emerged. 

24
Magick / Re: Dragon magic
« on: June 22, 2009, 11:34:42 PM »
In all honesty I could care less if they ever existed as their own species on the material world.  I do think it is likely they existed as their own astral entities apart from just being created as thought forms, but that is just due to my own experience having evoked one to physical appearance, and spoken astrally to 2 others.  Regardless, they know an incredible amount of information and are generally divided into elements, thus possibly being a type of elemental.  They do age as far as I can tell, which adds some credence to the idea of at least some dragons actually existing as independent astral beings, though I am sure that plenty of astral dragons are nothing more than thought constructs.

    I enjoy studying astral creatures and nature spirits, and dragons are definitely beautiful creatures, though a little harder to work with than most other spirits.  Unfortunately its hard to talk about dragons seriously because it sounds so imaginary.  nonetheless, any person can astral project and test the truth of their existence for themselves, and form their own opinions on them.   

25
Magick Articles / Re: Notes on Invocation
« on: June 22, 2009, 01:47:45 PM »
Crowley's Liber 777 is a great reference to have for any ritual magic.

26
Magick / Re: Who is Practicing the IIH?
« on: June 20, 2009, 01:01:19 PM »
New here... Hi everyone..

For what its  Worth IIH is a good guide to start with but i strongly disagree with Master Bardons rigid structure.. If one were to take literally his training mod your like to finish only the first book at a later age in life :teethy: never the less im in the process of experimenting with his 2nd book and the spirits within and i must say i am very satisfied with some of the results.

LVX




    And thus Bardon would call you a scholar and not a magician.  Anyone can pick of PME and experience something, perhaps even a little success.  But they won't get the full experience or anywhere near the full benefit.  For full success in evocation you MUST be clairvoyant, clairaudient, good at condensing the 4 elements, able to work in akashic trance, and at least mental project as well as move magically (with the mental and astral bodies).  If you can do this already then experimenting is a good thing.  If you can not do this then you are not experimenting, but rather you are simply fooling around and will make a mistake soon enough. 

27
Magick Articles / Re: Notes on Invocation
« on: June 20, 2009, 12:55:01 PM »
you are correct.

28
Magick Articles / Re: Notes on Invocation
« on: June 20, 2009, 05:56:44 AM »
Invocation calls a God-force into your actual being, while evocation calls a spirit outside of you into manifestation, whether it be mental, astral or physical.

29
Magick Articles / Re: Notes on Invocation
« on: June 19, 2009, 07:31:03 PM »
good prerequisites are steps 1-7 of IIH.

30
Magick Articles / Notes on Invocation
« on: June 19, 2009, 12:45:06 PM »
Notes on Invocation

by fra.Veos



    This series of short notes about the method and practice of invocation were written by me a few months ago.  The first part, being a series of steps for invocation, was quickly jotted down while waiting for a meal at a restaurant and was done for a student of mine to better understand the basic procedure.  The following explanations in the article were written a few weeks after that when I decided that I might post it here at Veritas, so that the actual details could be better understood by the average reader.  Then I forgot about the article all together for a few months and just came across it last night and made a few quick revisions.  This is not intended to be an in-depth explanation of the practice of Invocation, as that should be learned as an apprentice while working with a master Magician.  There are dozens of minute details all key to full success with invocation that can only be learned from practice alongside a teacher.  So why then would I bother posting this?  Because I am sure that a number of people here at Veritas have done invocations before, and will do them in the future without proper guidance from a teacher.  Thus, this short article can be viewed as a safety precaution, so that even if you don't do it 100% right, at least you will do it safely and with a measure of success.  As always, if you have to do a ritual and need some help with a few minor details you can always email me or PM me, but do so knowing that if you don't have proper training you will get an ear full!!







Notes on Invocation:



Preparation:
1.  The Magical bath or blessing in water
2.  Robing
3.  Putting on of magical regalia
4.  Arranging of Temple
5.  Lighting of Incense

Ritual:
1.  Let the magician give an adoration to the deity of concern or if not to a specific deity, then to the higher self or the Divine within.
2.  Banish the energies of the room by suitable method according to magician’s inclination and ability.  Let him banish by; a) Prayer, b) ritual, c) Kabbalistic formulae, or d) magical intonations, depending on his need.  If he is particularly mature, then he can simply banish the energies with Will alone and continue to the ritual.
3. Consecrate the room.  He may use incense, circumambulations, prayer, magical formulae and kabbalistical utterances according to his need and maturity. 
4. Formulate the working space.  This is best done by circumambulations and magically charging the circle.
5. Should the magician feel the need, he may call upon the guardians of the quarters according to his religious beliefs for protection during the ceremony from outside influences.  He may also offer up a prayer for protection, or resort to magical tools such as the Magic Mirror to ward of foreign influence.
6.  It is good to sit before invocation proper and either ritually cleanse self with the elements by waving fire and sprinkling water, or directly with the accumulations depending on inclination and need.  This is not necessary, but helps if invocation is being done by itself as a stand-alone magical operation.

Invocation:
1.  The magician should give an initial adoration to start the invocation, and it should be short.
2.  Give oration declaring the intent of the magical operation, namely to invoke the God desired.
3.  The magician then continues to invoke the sphere of working of the deity according to magical rule and natural law.  Let him use circumambulations, magical formulae, god names and kabbalistic utterances as he sees fit for this.  The simplest method is that of giving a specific oration focused on the sphere of working, and then proceeding with circumambulations according to the sphere’s qualities to magnetically draw its vibrations into the working space.
4.  Let the magician continue with the ritual in giving adorations and vibrating magical formulae as if the deity is separate from himself.  There should be much prayer and supplication combined with intense devotional praise. 
5.  The magician should then spiritually draw the force of the divine Being into the working space according to the above mentioned methods and start identifying the consciousness with that of the invocation.
6.  The Magician should ritually merge into the deity and formulate its God-Form about himself in the aura as if it was truly he.  He and the god are One.
7.  Give a proclamation of divinity speaking as the deity and establishing the authority in the Universe, namely the astral worlds and the four quarters. 
8.  Meditate upon the new state of exaltation, which should last at least 10 minutes, and preferably 30 minutes or more.
9.  Banish and close the ritual
10.  Strive to maintain the exalted state for as long as possible.



Concerning the invocation of all deities other than the Higher Self:

   The magician must strive to make the working space as complimentary an atmosphere as possible to the God-Force which he intends to invoke.  Regardless of religious disposition, the deity should be invoked according to its own understood religious symbols and names.  To do otherwise may result in a degradation of the ritual or confusion.  It is of course possible to work in this manner by, for example, invoking the Greek God Zeus in name and image, but employing all of the ritual methods and symbolism of the Jewish Kabbalistic paradigm under the corresponding god name such as El and calling upon the force of Chesed.  However this can result in obvious confusion, for the greek God in some past-times may resemble the energies of Chesed (Jupiter), in others of Netzach(Venus), in others as Chokmah(Heavenly Father) and in others as Geburah(Mars).  Rather, the magician would find much more success and coherency if employed the traditional greek God Names and hierarchy to establish the exact force that is desired for invocation.  Still, this is only successful for those magicians who completely and practically (not just theoretically) understand that the essential forces employed in the process of any ritual are essentially the same regardless of the name the religion gave to them.  However, should the magician have a strong religious bias, which is not altogether a bad thing, so that it would make him uncomfortable to employ names of other religious creeds, then he may continue with an invocation that has not been specialized for the deity in question but rather employs the forces of his personal religion, regardless of whether or not this will degrade the end result.

   The Temple should be decorated, should religious bias not interfere, with the according decorations to make the mind remember the deity.  It is particularly good if the magician can work out a way in the ritual to interact with any such objects for the sake of the invocation.  Thus for an invocation of Shiva it is good to have properly placed in the circle (always in balance with each other) the 10 weapons which he carries in his 10 arms, and should he be brave enough to even employ snakes in his ritual (sacred to Shiva) he may find some very interesting reactions among them and their effect in the ritual itself!



Some observances to be followed:

   The Magician should not jump from one deity to another invoking many different forces in a short period of time.  Such a person has little discipline and does not understand the purpose of an invocation.  It does not serve as a temporary “magical high”, but is a powerful tool of self-mastery in which the magician masters a certain sphere of the Universe by invoking the being which embodies it.  The magician should pick one deity to work with and invoke over the process of several months observing at least monthly invocations if not weekly.  He should be concerned with studying all the appropriate literature and scripture relating to the deity, and should he have no religious bias he may devote himself to that deity in prayer and supplication during the period of invocation.  The invocation is always going on in subtle ways, but climaxes in the rituals.

   Should the magician be adept at the science of the stars, he can arrange his magical invocations accordingly.  If he is only invoking for a month, then he can arrange the entire time of the invocation around the profitable star, for example if in the month of June there is very fortunate and powerful Jupiter in the sky, he may work the entire month of June with this force for particularly good results.  If he is to work for several months with one force, then it is profitable to time it so that the last week or two of invocations occur during an exaltation of the corresponding astrological figure so that there is a definite climax.  It is good in such a case to stand facing the direction in which the star is during the ritual.  This all helps, but is not necessary for success.  In general, any magical ritual will also be more effective if done during a full moon, due to the intensity of the ethers.

   It is good to have an overall diversity in your invocations.  For example, do not spend an entire year invoking one deity, but rather invoke 3 or 4 deities throughout the year that all balance each other out.  This is not the case with a particularly religious person who is only concerned with the union of the personal God.  Such a person may never invoke anything other than his personal God or his Holy guardian angel, or his Higher Self. 

Notes on the general invocation:

   The general invocation is the operation traditionally done before a formal magical operation such as evocation or magically working upon the universe.  This can be either the invocation of your personal God, or of your Higher Self.  This is an invocation of your essential concept of God, which should be universal for the sake of practicality.  This is a general exaltation of the mind, which is necessary for any in-depth magical operations unless the magician can enter into a state of God Union at will.  A magical operation should always be done from an exalted state of identity with the Divine.  The general invocation can be done by itself or in conjunction with other acts.  Its essential purpose is to raise the consciousness and call down an intense amount of astral light into the soul. 

Signs of success:


   After the months spent in invocation, the magician will be able to conclude his success if he can, at anytime according to his own Will, call upon the consciousness and power of the deity at Will.  He can even communicate directly with this being through intuition if he desires.  In astral projection, he will be able to enter into the sphere at Will and will be recognized as a God Therein. 

   During the invocation period, the magician may have Darshans (visions) of the deity in dreams and in meditation.  Most of the time, the Deity will give specific directions for its invocations, which should be followed to the letter.  Miraculous phenomena may occur in the temple or working space both during and outside of rituals.  Spiritual messengers may come and go, saints and prophets of the deity may appear, other initiates may come and give further instruction, and in some cases the God itself may manifest physically and grant his Darshan to the magician.  The physical Darshan is easier achieved by years of devotion and yogic practice, but nonetheless may occur during the comparatively short invocation period. 

   In the words of the Chaldean Oracles, “INVOKE OFTEN!”. 
         

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