Path Of Knowledge

The place for black and white magic spells, charms, voodoo, high magic, witchcraft and the conjuring of spirits.

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Esoteric Systems

The Law of Gender states: "Gender is in everything; everything has its Masculine and Feminine Principles; Gender manifests on all planes"." The masculine and feminine principles are found everywhere including the physical, mental, and spiritual planes. On the physical plane, gender manifests as the sociological and biological differences in all creatures living on the planet. On the mental plane, these are universal symbols that take the form of male and female figures within the psyche. On the spiritual plane, they are the positive and negative energies that influence everything that is manifest and hidden in all the realms of existence. What's more important is that all of us, whether you are a guy or a girl, have both the feminine and masculine aspect within. Allow me to explain...

ADAM AND EVE IN WORTHY PARADISE

Rubens and Jan Brueghel the Elder

SPIRITUAL PLANE

Adam and Eve (Judeo-Christian) Remember the naked couple from the Garden of Eden? I guess what they represent is obvious, but if you don't know how to interpret the story, it goes something like this: Eve (the feminine principle) is tempted by the serpent (a symbol for knowledge and NOT the devil) to eat the fruit of the Tree of Knowledge of Good and Evil (duality represented by the polar opposites). Nothing bad happens, so she tells Adam (the masculine principle) to take a bite of the fruit. Of course, God knows all about it, so he punishes the couple by throwing them out of the garden, which represents the fall of humanity from spirituality (union with the divine) to materialism (duality). However, there is another tree in the garden called The Tree of Life (immortality). Whoever eats the fruit of that tree lives forever. Consequently, Adam and Eve did not get the chance to eat its fruit, so their descendants now have to find their way back to the garden (liberation) by choosing the middle path between the pairs of opposites. Otherwise, they remain trapped in the material plane. This middle path is the way of Christ, a path to divinity or reunion of the divided self. Take note that both Adam and Eve had no awareness of their genders before they ate the forbidden fruit. It was only after the incident that Adam realized he had something hanging between his legs. SHAKTI AND SHIVA (HINDUISM) Shakti is the Force behind the Universe and the entire Universe is her play and display. Kundalini is her microcosmic representation. She has been depicted as the Mother Goddess in Pagan philosophies. Shiva is the third god of the Hindu trinity, symbolizing the destructive and regenerative aspect of God. He is the masculine aspect of divine creative expression, which in yoga is considered to reside at the crown of the head; the sahasrara chakra. Shakti also represents "prakriti "or energy and Shiva represents "purusha" or consciousness. Shakti, in different forms, is present in all creation. Both material and spiritual energy are known as Shakti. When the energy moves outwardly, it is material energy and when it is directed upwards it is spiritual energy. When you practice in the correct way (say, via Kundalini yoga) and you achieve the union between Shakti and Shiva, it has a very positive influence on the development of your spiritual awareness. YIN AND YANG (TAOISM) Taoism is a Chinese religious and philosophical system. It is derived from the root "tao" which means "way, route, or principle." Where I live, the word "tao" literally means "a person." Anyway, "Yin" is the equivalent of the female principle in Taoism, while "Yang" is the masculine principle. Yin is dark, passive, feminine, cold, and negative, while Yang is light, active, male, warm, and positive. Similar to the previous concepts, the idea of harmony and balance are also the basis of yin and yang. Also, in Taoism, they have what is called Tao Yin, a series of breathing exercises that cultivates ch'i or internal energy, which they generally use for healing and other interesting purposes. By the way, despite the variety of esoteric systems that exist in our world, you will find that it is always the feminine principle that holds many fascinating qualities.

MENTAL PLANE

ANIMA AND ANIMUS (JUNGIAN PSYCHOLOGY) The anima is the female aspect present in the collective unconscious of men, and the animus is the male aspect present in the collective unconscious of women. Jung theorized that the anima and animus primarily reside in the unconscious, but if you fail to recognize or integrate them into your personality, you might end up being controlled by these forces. For example, a man who refuses to recognize his anima may end up being anima-driven, and thus may act with the worst aspects of the anima. Alternately, he may intentionally assert the negative aspects of his masculine self to attempt to control his anima from emerging. Homophobia would be an example of a person desperate to control aspects of his self that he thinks are feminine. Lesbophobia would be the example for women.

PHYSICAL PLANE

PLAYBOY PLAYMATES AND HUGH HEFNER (MODERN SOCIETY) Do I really need to elaborate on this one? This is how most people look at gender roles today. Men should be successful and rich. If you make it big time while you are still young, that's great. If you get too old, it doesn't really matter as long as you have lots of money, a great reputation, and tons of Viagra pills. Women, on the other hand, are members of society that I greatly respect. It's just sad to see how some, but not all, give in to guys like Hefner. I think it would be better if more women tried to create their own games. The ship is sinking and the captains of the industries are too "stiff" to admit their faults. Ok, enough with the unexpected rant. Anyway, these are examples of the symbols used to represent the masculine and the feminine principles that exist in the whole Universe and within all of us. These principles or aspects of ourselves are what we generally use to communicate with the unconscious, and it is important to get in touch with them. We are, as an ancient Greek myth suggests, always looking for our other half (what the gods took away from us) in members of the opposite sex. Some people use this idea to explain why when we fall in love at first sight, then we have found someone that "fills" our masculine or feminine aspect particularly well. Nonetheless, you should look no further because your other half has always been and will always be inside you. Peace out!

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Blessing Hello Dear Friend

Hello dear friends, I hope that all of you are well. Our Store, Salva's Spiritual Supply (www.greatestspell.net & greatestspells.com ) will be closing from Dec 16th - Jan 2nd. I will be away out of town during this Holiday Season. I hope that you will enjoy your Holiday Season as well and the New Year 2012. We will be closed again from Jan 5th- Jan 12th. I will be out of town performing Religous duties & obligations to God and my Spiritual Guides during this time. Therefore I will not be available for readings or to be contacted. So, I hope to speak with all of you again after the beautiful New Year. I hope that many of you find peace, blessings and success in the New Year. I also hope that you have an awesome time enjoying it, and make sure you stay safe!

Luck Reverend Hector Salva

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What Is Taoism

The English word "Taoism" is used to translate the Chinese terms "Daojiao" (teachings/religion of the Dao) and "Daojia" (school of the Dao). The character Tao (or Dao, depending on the romanisation scheme) means "path" or "way", but in Chinese religion and philosophy it has taken on more abstract meanings. The compound "Daojiao" refers to Daoism as a religion; "Daojia" refers to the activity of scholars in their studies. It must be noted that this distinction is itself controversial and fraught with hermeneutic difficulty. Much uncertainty exists over the meaning of "Taoism," not least because of its often being confused with such seemingly similar disciplines such as Zen. In some countries and contexts (for example, the "Taoism" organisations of China and Taiwan), the label is applied to Chinese folk religion, which would otherwise not have a readily recognisable English name. However many, if not most, of its practitioners would not recognise "Taoism" (in any language) as the name of their religion. Moreover, the several forms of what we might call "elite" or "organised" Taoism often distinguish their ritual activities from those of the folk religion, which some professional "Taoists" (Daoshi) tend to view as debased. Chinese alchemy, astrology, cuisine, several Chinese martial arts, Chinese traditional medicine, fengshui, and many styles of qigong breath training disciplines have some relationship with Taoism.

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Blessing New Year Beliefs Customs And Superstition

As I am writing this, the New Year approaches. It is 28th of December 2010th and I am thinking, about what spiritual work is done on new Year. So many traditions have so many customs, superstitions, some similar internationally, other completely different and seemingly having nothing in common at all. Nevertheless each fascinating and intriguing, and unique. Even the well known and worldwide practiced tree decoration have roots in ancient Winter solstice celebrations, but I am sure You knew that :) Most of them are fun. Some may include some labor J nothing too hard though See New Year is that time of Year that has no special place in any magickal nor Religious calendar, yet it holds great power. For Pagans Winter Solstice or even Samhain may be considered pagan New Year, but that particular day, that particular time between 31st and 1st of January is a time that holds great power. Humans all over the world are getting ready to "leave the old behind and welcome the new", to leave worries and all ill and bad behind, and make resolutions and whisper wishes under the New Year's eve sky. So what kind of spiritual work is mostly employed on New Year's eve ? Well I would say : cleansing, prosperity and wishes, sometime love too, but better wait for Valentine's for that last one ; D. Also, divination, like melting small lead petals and pouring them in cold water and interpreting the shapes obtained that way. A nice cup of warm tea just after midnight will both warm You, while the swirled resin on the cup walls, will speak brilliantly about the adventures that await for You in upcoming Year. Of course, there are blessings to be done, so hang a sprig of Holly above Your door lintel to invite blessings and helpful spirits into Your household and sprinkle all the house with blessed water. Burn white candles and Frankincense. Traditionally, blessing is done afterwards the Cleansing.

Cleansing

"In many cultures this is the best time to leave something bad behind and perform spiritual cleansing. The coming of New Year should be awaited in spiritually cleansed home, so that all that is negative may remain in past, never to come back, and so that You make room for the good things to pour in. I am certain most of You that read these lines are familiar with some method of spiritual cleansing, or better yet spiritual space cleansing, be it with tools such as incense, or candle or other, or simply ringing a bell and letting it's harmonizing tones expel all negative. There ya go, some ideas already. Here is also a traditional Balkan witchcraft method, the cunning folk of Balkan peninsula use to clean the home on the 31st of December. First the witch cleanses the home, physically, preferably expelling all old items, that he/she no longer uses, making sure the dwelling remains clean and neat Than the witch takes her trusty broom, or simply a new one is made for the occasion. Birch branches binded together with three twines are often used for such/this occasion. The color of the twines are - red, for protection - black to absorb negative - and white for protection and blessings Should You use a purchased, everyday broom, or bunch of branches You collected Yourself, make sure You tie the twines around the handle, or to use twines ( or yarn ) to secure branches together. Than the practitioner ( witch, or simply folk, as common folk were known to employ this simple rite ) cleanses the house, going towards the front door, room by room, sweeping and chanting " I cleanse not the mere dirt and dust, but I cleanse and chase away all the sickness, ill will, bad luck ( etc. add anything You wish to banish ) away from my home, never to return or bother me again!" Any dirt, or other items that You may collect, are sweped outside the house, and away from Your property. The broom is than sprinkled with Holy water from the Church, and than placed behind the front door, but the black twine is sometimes burned. Some witches burn the whole broom, all with all three twines.

PROSPERITY

"In Ireland, people hit the walls, better said knock or bang with Christmas bread in order to chase away bad spirits and vibrations, while in same time attract abundance of food for the next year, so none from the house Would be left hungry. It is a worldwide spread superstition that one should hold something made of silver or gold when the clock sounds/hit s midnight. Celtic people would place a silver or gold coin at doors threshold or on windowsills of the house/apartment/other A brand new bill or few coins can be placed under a green pyramid candle, which is to be lit a hour before midnight and left to burn all the way down, until it would put itself out. If the melted candle wax should form some auspicious shape, this is a sign of great fortune in year to come. Either way, put all in some green fabric, with a pinch of blessed salt if You have, and keep somewhere high above in house, or buried in Your own yard, to attract prosperity all year long. Now here is something I like to do, just as passes Midnight or early in the morning of thr 1st of January, hold some Basil or Patchouli seed, and infuse them with Your desires to attain money and prosperity and plant them in a new pot with a fresh, new soil to which You have added few Pine needles and perhaps some dried Thyme in a pinch. As the plant grows, so will Your prosperity. I also write 3 letters of Hebrew alphabet considered to attract prosperity : "Samech Aleph Lamed", and another good advice is reading the "Psalm 23rd" over the pot. The similar way, You may infuse flax seeds with Your prayers and needs, and sprinkle them in sweeping motion over the body of water ( best river ), even more if the Moon is crescent, speaking Your affirmations and /or Prayers as You release the seeds, with a sweeping clockwise motion, into the water.

WHISHING

"Any whish spell will do. Here is a simple one, I wrote, based on old Roman practice In red ink, preferably Dagon's blood, on a larger Bay Laurel leaf write Your wish. Light a single white candle, near the foundation of the candle You may place some D Dandelion root, and on the canlde flame, set the leaf alight ( best to hold it with tweezers, so You do not burn Yourself ) and hold it over some container ( a plate, small bawl etc ) that will collect the resulting ashes. As the leaf burns You may chant : " I come asking for what I need tonight

Offering good will and candlelight

Blessed spirits hear my plea And as I wish so mote it be ! " When the candle burns all the way down ( chime candle is good to use here ), scatter the ashes in the wind or before Your front door, or in Your yard. There, hope these ideas serve You and may inspire You to spend the New Year in safety and warmness of Your home, feeling the whole Holliday and not just spending time on some wild party, as You can do that anytime ;) NOTE: This article was written and compounded by me, and the wish spell was written by me, inspired by an old Roman custom. If You wish to use them elsewhere, feel free but please give credits Shadow of Shadows magio place or [email protected], Image of Holly Branch and candle is from www.istockphoto.com, artwork ( banner ) is made by myslef

Many Blessings dear Readers, and Happy holidays !

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Religion Belief Rumblings Against Christianity At The Grass Roots Level Not New

Though overall insignificant, it may nevertheless be a harbinger of a change in Christianity...decades away. "Anne Rice discusses her decision to quit Christianity" The novelist says she still believes in God, but she couldn't find a basis in Scripture for some positions taken by churches. And she rejects the persecution of gays and women. by

Mitchell Landsberg

August 7th, 2010

Los Angeles Times

The author Anne Rice, best known for her vampire novels, made waves last week when she declared on her Facebook page that she had "quit being a Christian." Twelve years after her return to Catholicism, Rice said she still believed in God, but that, "In the name of Christ, I refuse to be anti-gay. I refuse to be anti-feminist. I refuse to be anti-artificial birth control. I refuse to be anti-Democrat. I refuse to be anti-secular humanism. I refuse to be anti-science. I refuse to be anti-life." Rice spoke to The Times by phone this week from her home in Rancho Mirage. Q) You were raised Catholic, became an atheist, then returned to Catholicism in 1998. Why are you quitting now? It's not as if the church has suddenly changed. A) Well, I've been living with this now for 12 years, and I've come to the conclusion from my experience with organized religion that I have to leave, that I have to, in the name of Christ, step away from this. It's a matter of rejecting what I've discovered about the persecution of gays, the persecution and oppression of women and the actions of the churches on many different levels. I've also found that I can't find a basis in Scripture for a lot of the positions that churches and denominations take today, and I can't find any basis at all for an anointed, hierarchical priesthood. So all of this finally created a pressure in me, a kind of confusion, a toxic anger at times, and I felt I had to step aside. And that's what I've done. Q) Two days before you announced on your Facebook page that you were quitting Christianity, you praised the Lutheran Church for welcoming gay pastors. So why not become a Lutheran, or a member of some other church that shares your views? A) I feel much more morally comfortable walking away from organized religion. I respect that there are all kinds of denominations and all kinds of churches, but it's the entire controversy, the entire conversation that I need to walk away from right now. Q) The United Church of Christ even started a Facebook campaign to get you to join. How can you say no to that? A) I respect completely people who want to find a church that's more in accord with what they can morally accept. But for me, walking away is the thing right now. In the name of Christ, in the name of God. Q) I wanted to ask you about that, because you have said that you quit Christianity "in the name of Christ." From a practical standpoint, what does that mean, how do you follow Christ without a church? Are there rituals that you intend to maintain? A) I think the basic ritual is simply prayer. It's talking to God, putting things in the hands of God, trusting that you're living in God's world and praying for God's guidance. And being absolutely faithful to the core principles of Jesus' teachings. Q) You've said that there are rituals of the Catholic Church that you'll miss. A) Well, I will. I'll very much miss going to Mass, and I'll very much miss Holy Communion, the Eucharist. But it's a communal meal...and I don't feel that I'm part of the community anymore, and I don't feel that I can go to a Catholic church and partake. Q) You've written before about your love of churches, even during the time you were an atheist. Do you see yourself going back in a church? A) Oh yeah, I would certainly go to a church to pray in private as long as nobody there is offended by my presence. You know, when you're brought up the way I was brought up in the Catholic Church, you really remain culturally a Catholic all your life. Your whole approach to art, your whole approach to music, to architecture, to literature, all of this has been shaped by Catholic thinking and the Catholic tradition. So that's not something that you can put aside. I mean, my novels were Catholic novels when I was calling myself an atheist. Q) Your characters in fiction, you've said, have reflected your own spiritual journey throughout your writing career. What can readers expect now? A) Well, I want to keep writing about my new hero, Toby O'Dare, and I want to write about the fears and the questions that Toby has even though he's been visited by angels, and even though he's converted. What will he face as he tries to walk the walk? I think now that I've made this, what I consider, morally necessary declaration, there will be a greater freedom to explore those things. And I have another series I'm planning, about immortals. It's a metaphysical thriller idea, but it concerns creatures who have been alive on this Earth for thousands of years, and how they view Christianity. But I haven't even started to write that one yet. There are a lot of wonderful ideas to play with out there when you want to make a series about immortals. Vampires was my first attempt at that, and I'm not going back to that. Q) That will disappoint some people. A) When I wrote those novels, I really was an atheist, and I was a pessimistic atheist. And those novels are all about what it's like to live in a very dark world, and a meaningless world, where anything can happen to you and there is no real almighty witness, and I can't go back to that, I don't believe that anymore. Q) Was there any single moment that led you to say, "I'm done?" A) There was. There was a last straw. But it's very important to emphasize that it was the sum total of a lot of things. There were some last straws that had to do with papal pronouncements, the pope going to Africa and declaring that condoms were not a good idea and would not help in the AIDS epidemic; the pope standing up in Portugal and saying that one of the most insidious evils faced by the world today is same-sex marriage. You know, we live in a world where genocide and human slavery are realities, and the pope chose to focus on same-sex marriage. That was a moment of, "What in the world am I doing connected to this religion?" But the real last straw, the very last straw, was the bishop of Phoenix, Ariz., Thomas Olmsted, coming out and publicly condemning a nun named Sister Margaret McBride for authorizing a life-saving abortion for a dying mother in a Phoenix hospital. What he said in essence was that she had excommunicated herself by authorizing the abortion, and I could write a book on why I think that was a ruthless and immoral decision. But you know, again, when we talk about the last straw, we don't want to betray the whole spectrum of things that people have chosen to do in the name of organized religion in our time. There are deep issues with religions and the way they treat the very serious moral problems that people face today with reproductive questions, reproductive rights, questions of family planning, questions of marriage and divorce, questions of how you live a meaningful life in a world where almost every decision you make has some moral implication for somebody else. These are big issues. And the question of how much the decisions of people in organized religion are related to any deep-rooted theology of Jesus Christ, well, that's a real question. You understand my problem? Q) More than one person has said online that you're doing all this as a publicity stunt because you have a book coming out this fall. A) That's nonsense. That's a very cliched accusation that's made against authors in particular. I can tell you this: Offending the Christian right in this country is not considered a good career move for anybody, especially not someone who has written two books about Jesus Christ. Q) You live in Rancho Mirage now. What drew you there? It can't be that it reminds you of New Orleans. A) (Laughing) No, it doesn't. I moved here really because I want to be in the Los Angeles area, and I really moved here for the weather. My son Christopher suggested it. He said, if you want to live in a place where the sky is blue 350 days out of the year, it's the Palm Springs area. And so I came out here and fell in love with the area. I miss New Orleans terribly. I would love to go back, but there are many, many reasons why I can't do that. Q) Do you go back for visits? A) I've not gone back even once, but I'm sure the time will come when I will go. I'm kind of dreading it. It will be very painful. But I love New Orleans....Perhaps sometime in the future I'll be able to do it.

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Prophecy Theories Alien Invasion

FILE: ALIEN.INV AUTHOR: Unknown DATE: Unknown SUBJECT: Prophecy Theories: Alien Invasion "As the days of Noah were, so shall also the coming of the Son of man be." -- Matthew 24:47 EXTRATERRESTRIAL ALIEN INVASION OR FULFILLMENT OF PROPHECY? To those familiar with the MJ-12/Project Aquarius materials. Note: The word "nephal" in Hebrew means "to fall;" Nephilim means "Fallen Ones." The Christian Bible speaks rather plainly about what would appear to be the UFO phenomenon of today. "And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them, That the sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose. And the Lord said, My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years. There were giants in earth in those days; and also after that, when the sons of God came in unto the daughters of men, and bare children to them, the same became mighty men which were of old, men of renown. And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. And it repented the Lord that he had made man on the earth, and it grieved him at his heart. And the Lord said, I will destroy man whom I have created from the face of the earth; both man, and beast, and the creeping thing, and the fowls of the air; for it repenteth me that I have made them. But Noah found grace in the eyes of the Lord." -- Genesis 6:1-8 In every place in the Old Testament where "sons of God" are mentioned it refers to angels. But why would angels have sexual relationships with humans? Aren't the angels of God supposed to be holy and good? Not all of them... "And the angels which kept not their first estate, but left their own habitation, he [God] hath reserved in everlasting chains under darkness unto the judgement of the great day. Even as Sodom and Gomorrah and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh...." --Jude 6-7 Ahhh.... so some of the angels (sons of God) left their own habitation and had sexual relations with humans. It is a simple matter to reason that some angels left heaven and came to earth. The Bible states that children were born of this union between angels and humans -- the children grew up and came to be the "mighty men of old -- men of renown." Some translations yield the term "giants of old," yet still others refer to these angel/human hybrids as "nephilim." Who, then, were these nephilim and who also were their fathers? We see in Numbers 13:32-33 a brief picture of the character of these "mighty men. And they [Israelites] brought up an evil report of the land which they had searched unto the children of Israel, saying, The land, through which we have gone to search it, is a land that eateth up the inhabitants ther; and all the people that we saw in it are men of great stature. And there we saw giants, the sons of Anak, which come of the giants: and we were in our own sight as grasshoppers, and so we were in their [nephilim] sight." In Deuteronomy 2:19-21 we see a bit more. "And when thou comest nigh over against the children of Ammon [God speaking to the Israelites], distress them not, nor meddle with them: for I will not give thee of the land of the children of Ammon [Egypt] any possession; because I [God] have given it unto the children of Lot for a possession. That [Egypt] also was accounted a land of giants: giants dwelt therein in old time; and the Ammonites call them Zamzummims; A people great, and many, and tall, as the Anakims; but the Lord destroyed them before them; and they succeeded them, and dwelt in their stead." What have we learned so far? That the children of the angels and human women were quite tall and barbarous. They lived in Egypt apparently before the destruction of the last age by flood. The Ammonites succeeded the Nephilim and referred to the Nephilim as "Zamzummims." It would appear that the destruction caused by the great flood -- the end of the last age -- was a direct result of the increasing evil done by humans and that evil appears to have come to a crescendo with the appearance on earth of the angel/human hybrid Nephilim. We have also learned that these angels "kept not their first estate, and left their habitation." Who, then, are these angels who left their first estate? Various discussion in Christian sources refer to these angels that have left their first estate. In the initial rebellion against God the leader of the rebellion was Satan/Lucifer. Lucifer and one-third of the angels were involved in that rebellion. These angels which have had sexual relations with the daughters of men are very clearly those under the guidance and leadership of Lucifer. We begin to see why a crescendo of evil in the world preceded the end of the last age by flood -- there were, according to the Bible's Old Testament, demonic/human hybrids living on earth at the end of that age. Psalms 78:48-49 says, "He [God] gave up their [human's] cattle also to the hail, and their flocks to hot thunderbolts. He cast upon them the fierceness of his anger, wrath, and indignation, and trouble, BY SENDING EVIL ANGELS AMONG THEM." Could this possibly be? Could it be true that the "humanoids" from the UFOs are none other than the legions of demons of Lucifer? And if this is true, just as happened before the end of the last age, are we now seeing a repeat of history in our own time? Are there now, in our midst, hybrid demon/human hybrids -- the "mighty men of old of great renown"; the Nephilim? I think you know the answers to these questions. We've had the answers placed before us for over 2000 years. In the book of Revelations are the acts of many Godly angels and Satan's demonic forces. It is fair to state that the book of Revelations is the description of the final battle between the forces of good and those of evil. In Revelations 12:7-10 we see, "And there was war in heaven: Michael and his angels fought against the dragon [Lucifer]; and the dragon fought and his angels, And prevailed not; neither was their place found any more in heaven. And the great dragon was cast out, that old Serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him." In Revelations 12:12 we see what happens next..."Therefore rejoice, ye heavens, and ye that dwell in them. Woe to the inhabiters of the earth and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time." Finally we see in Revelations 13:4-... "And they [humans just prior to the end of the current age] worshipped the dragon [Satan/Lucifer] which gave power unto the beast [the human (or perhaps it might be Nephilim?) world dictator]: and they [humans] worshipped the beast, saying, Who is like unto the beast? who is able to make war with him? And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. And he opened his mouth in blasphemy against God, to blaspheme his name, and his tabernacle, and them that dwell in heaven." What then, in the final analysis, are we seeing in the UFO phenomenon and the abduction of humans, reports of women being impregnated and their fetuses being stolen, reports of genetic activities by the "humanoids," reports of cattle mutilations? All of this in the context of still other fulfillments of prophecy? Should we not know what the UFO phenomenon is? Should we not know what the purpose of the invaders is? Can it be made more clear? I conclude with Isaiah 14:12-17... "How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations! For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: I will ascend above the heights of the clouds; I will be like the most High. Yet thou shalt be brought down to hell, to the sides of the pit. They that see thee shall narrowly look upon thee, and consider thee, saying, Is this the man that made the earth to tremble, that did shake kingdoms; That made the world as a wilderness, and destroyed the cities ther; that opened not the house of his prisoners?" Christians should not be surprised by this information for it is written, "Therefore my brethren when ye see these things come to pass look up for your salvation draweth nigh." and "As in the days of Noah were so shall the coming of the Son of man be." Will the world accept this explanation for the "humanoids" and the UFO phenomenon? No -- throughout the Tribulation period those humans on the earth at that time will not believe God and they will only blaspheme Him and His name. In fact, it is likely that they will see the "humanoids" or the "nephilim" as being able to save the world through their superior intelligence. Upcoming events shall show the truth for all to see as the deception of the Nephilim/EBEs continues to unfold.

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Nature Of The Gods And Spirits

Modern magic (and Pagan religion) has on an going in-house discussion about the nature of the Gods and Spirits, and of spiritual existence itself. Some folks assert that the mythic description of the spirits is essentially correct. There is a paralel world - the Astral Plane, or the Otherworld - in which spirits exist as independent personal beings. Others assert that spiritual phenomena - gods, spirits, 'energies' etc - are purely mental constructs in the individual, connected through cultural linguistic contact pur existing only as 'complexes' in the mind. The Jungians go their further step with old Carl's "collective unconscious", itself pretty similar to the astral plane. In working with a public pagan group that deals with the spirits on a straight-up mythic basis this discussion comes up often enough that I've developed a little model for how the two positions can be reconciled while doing damage to neither. I systematized that nicely in a post to a list today, so I thought I'd post it here as well. 1: The Cosmos is holographic - the whole is repeated within the parts. Especially, the human microcosm reflects the macrocosm. 2: The Gods exist in the macrocosm. 3: Therefor, their reflections exist in each individual human microcosm. These reflections are what Jung perceived as the 'archetypes'. 4: Thus, when we invoke the Gods, and they draw near to us, their reflection draws near to our conscious awareness. Often it is only these internal daemons of the Gods that we actually perceive in our invocations, and that can be sufficient. The Gods act as and in those reflections just as they do as and through an idol of gold. Sometimes we are able to expand our awareness outside of our microcosmic bubble, and perceive the God more directly... Those are the big events... So, while I dislike psychological reductionism in magic and religion, preferring a directly mythic approach, my model has a nice organized place for Jung's archetypes. Remember, it's only a model...

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Psychic Powers

As many of you know, the ex-doctor Boylan in what he calls Star-Seeds Workshops," TEACHES KIDS ( FOR MONEY,) TO USE TELEPATHY, MOVING OBJECTS WITH THE MIND AND DISTANT DETECTION AND HEALING..! " This would be just a motive for laugh at the degradation of the Big Circus," BUT IT IS MUCH MORE SERIOUS. "THE TEACHING OF THESE "OCCULT ARTS" TO CHILDREN IMPLIES A MONSTROUS MANIPULATION AND CONSEQUENT BRAINWASHING. PRESSURED BY IGNORANT PARENTS TO EXERCISE THESE "POWERS", THE KIDS CAN BE PSYCHOLOGICALLY AND SOCIALLY LITERALLY DESTROYED." Below you will read a message posted for Dr. Boylan about his"teachings".Read it, think about this and just DO WHAT YOU WANT TO STOP THIS MONSTROSITY.You can see (and use) Boylans address. For those who dont know Boylans background, as abuser, please follow link below. http://www.bibliotecapleyades.net/bb/boylan.htm Save the Kids.

James Black

This is Boylans message to his group DrBoylan" Add sender to Contacts To:[email protected] Cindy, As with many things, the integrity of the use, or not, of psychic abilitiesdepends on the intentions of the one deciding to employ a psychic ability. When I present on psychic abilities at Workshops, I emphasize that these gifts most often are to be used for "social good", meaning in a way that helps other people. These psychic gifts are not meant to become an ego trip or just to show off. That would be wrong. Occasionally the use of a psychic ability can also be for ones individual help, for example, to locate a "lost" object. In such a case it is equivalent to using a second "set of eyes" to see better. No moral fault there. The ability to move things can be used for good too, for example, to push back an attacker coming at you with a knife.That would be in accordance with the 11:11 Spiritual Law of the Protection of Human Life. Not to develop ones psychic abilities (which Source has given you) would be to neglect your own full personal development. Can one go beyond the employment of psychic abilities? For the right reason, yes. As when Obi-Wan Kenobi was being attacked by Darth Vadars light saberand instead of fending it off by psychic force, he chose to engage in spiritual non-violence, stand with his arms at his side, and let the karma of destroying him fall upon Vadar. Still, for many situations it is well to "be all that you can be" and use your abilities. in the light, Richard Boylan, Ph.D.

--

http://groups.yahoo.com/group/rationalufology

http://ufoculture.blogspot.com/

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Divinatory Esoteric And Occult Tarot

In 1994, the enlightened will leave the planet, sage predicts 12/31/93 The Ottawa Citizen Jean Chrtien will step down, to be replaced ultimately by Jean Charest as prime minister. Science will make incredible advances. Many of us will head back to school, while others will spot Unidentified Flying Objects. At least, those are the predictions for 1994 from a handful of area astrologers, numerologists and tarot card readers. They've checked their charts and cards, played with their numbers and looked into the future to give us a preview of the year ahead. "Internationally, we're in for some big changes. Hold on to your hats, we're in for a hell of a ride," says numerologist Marion McMillan. Numerologists, like McMillan, base their predictions on Earth's personal vibrations. Calculations stretch back to the theoretical year our world was created. But just because they can figure out what the vibrations are saying, it doesn't necessarily mean they're willing to reveal everything coming down the pipe at us. "The stuff that most of us know is too scary for most people to hear," McMillan says. Still, she will say a simmering conflict will probably erupt into a war somewhere in the world. And by February or March some famous people -- likely some "power-monger types" -- will be exposed for their wicked deeds. "The Michael Jackson thing is just the flea on the dog's back," McMillan says. On the bright side, science should advance in "leaps and bounds" this year, as a number of long-term research projects finally make breakthroughs. "It's going to be a year for fantastic progress. The repair of the Hubble telescope heralds many new discoveries." Individuals will do some personal discovering as well, as they head back to school or take off on trips, she says. But that doesn't mean they'll do more experimenting in relationships, says Tom Tindall, a local tarot card reader. As a result of the many readings he's done recently, he predicts local residents will stay monogamous. "People are interested in choosing the right person who's out there for them, instead of indulging in hedonistic pleasures," he says. Tindall sees more people starting their own businesses so they can be their own bosses. All these new businesses could help fuel an economic growth rate driven by Pluto that astrologer Russell H. Simmons pegs at almost 12 per cent for 1994. He sees a nasty succession battle within the Liberal party for Jean Chrtien's job when he steps down for health reasons. Sheila Copps, as deputy prime minister, will take over in the spring. But by the end of the year, she could face competition from a "rising star." Simmons isn't sure just who that upstart will be. But he hints it could be someone who once tried to become prime minister: Jean Charest. "Things will be revealed about how the Tories sunk the economy. Charest will walk (across the floor)," Simmons says. Of course, the real headline news won't be politics. How could it be, with UFO sightings up 1,000 per cent? "It will be something that will have to be talked about because everyone will have seen one. It will be an obvious thing," Simmons says. Look out Ottawa, because the region is one of the highest psychic and spiritual centres in the country. Simmons calls it "a hub of the highest form of enlightened energy." That means the area could also be a mecca for UFOs, since they'll probably be looking for "enlightened" people to take with them, train, then bring back as prophets. They'll arrive in a vehicle the size of the moon, but in the fifth dimension so we can't all see it. The one thing he can't say is who among us might be the enlightened ones who will be chosen for a spin in the UFOs. After all, do people know if they are enlightened or not? "Some do, some don't," Simmons says.

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Religion Belief James William Gibson Toward Re Enchantment With Nature

Cool article - Nature, it does a body and mind good. This essay is adapted - in Earth Island Journal - from James William Gibson's new book, A Reenchanted World: The Quest for a New Kinship with Nature (Metropolitan Books).

WORLD OF WONDER

Toward A Re-enchantment With Nature

By James William Gibson

Illustration by Yuta Onoda The biggest environmental victory of the past 20 years is one most of us don't see. It is hidden, dispersed in smaller, seemingly unrelated events that have occurred in different parts of our culture, often in places that are not the normal terrain of environmentalism. Only the parent of a 10-year-old might notice that children's films no longer portray the killing of a beloved pet as a necessary step toward adult maturity, as with Old Yeller (1957), but instead feature heroes who choose to remain forever in the animal kingdom, like Brother Bear (2003). There's no obvious relation between the story of a Vermont woman who coped with the grief of her husband's death by spending the next 15 years building nests for osprey, and that of a Missouri spelunker who used his life savings to buy land containing a cave with a rare, endangered snail population. "I felt responsible for them," he told a reporter. "This was their home and I owned it. It was my job to take care of them." Similarly, few know that in West Los Angeles, a rag-tag coalition fought for a decade to save the scruffy, trashed out Ballona wetlands - the last large open space on the basin floor - from being developed, or paid attention to the curious reports of a respected marine biologist who told The New York Times that tropical grouper need to be saved from overfishing, because "they are as individual as dogs.... And quite intelligent." The sum of these stories - and there are literally hundreds more like them - points to a vast, important cultural change. In recent years, relatively nonpolitical, unorganized publics have radically reformed their relationships with nature. Ordinary Americans have rejected modernity's reduction of animals, plants, places, and natural forces like winds and ocean waves to utilitarian resources - what sociologist Max Weber once called the "disenchantment of the world." Instead, wild animals and landscapes, even degraded ones, are becoming re-enchanted. A spreading "culture of enchantment" that restores a sense of close kinship with animals and portrays places as connected to a larger cosmos is making nature sacred once again. This movement is both a resurrection and a radical expansion of several that came before. In the mid-19th century, a literary subculture arose in New England to protest the rampant killing of wild animals and ecological devastation accompanying westward expansion. Writers such as Ralph Waldo Emerson and Henry David Thoreau challenged both the Protestant concept of a God who was indifferent or even hostile to nature's creatures and the nation's dominant frontier-capitalist mentality. For Emerson, nature offered continual revelations of a divine power. For Thoreau, animals and places had value in their own right, each with its own spirit or mystery. "Can he who has discovered the true use of the whale and whale oil be said to have discovered the true use of the whale?" he asks in an 1864 essay. By the 1890s, the political and spiritual heirs to Emerson and Thoreau began to exert real pressure on national politics. John Muir and the newly formed Sierra Club successfully lobbied to make Yosemite a national park and expand its boundaries to nearly 1,200 square miles. Muir also became a highly influential writer, popularizing a kind of "hybrid" discourse that alternated lyrical descriptions of a landscape with scientific references to geology and ecology. This break with accepted conventions separating science and poetry buttressed the idea that nature was neither inert nor dead, but on the contrary alive and awe-inspiring - in a word, enchanted. Generations of nature-writers and landscape photographers (among them Aldo Leopold, Ansel Adams, and Rachel Carson) followed his lead. After the 1969 oil spill in Santa Barbara, a new generation discovered environmental activism. Native American spiritualism, with its emphasis on sacred places and symbolic or totemic relationships with wild animals, exerted another influence. But despite some significant victories, the environmental movement of the 1960s and 1970s remained a fringe, dissident formation. The current movement of re-enchantment is not marginal at all. Today, enchantment takes place on a grand scale, and so many people are involved that it can no longer be dismissed as strange or extreme. Why then, hasn't the change gotten more attention? In part, because it occurs in such diverse, fragmented ways. Political psychology comprises a second major kind of mental block. Much of the environmental movement remains shell-shocked by the ravages caused by the Bush administration, with its nonstop efforts from 2001 to 2008 to gut the nation's anti-pollution laws, approve wholesale mountaintop removal in Appalachia, and open up the nation's public lands in the Rocky Mountains for oil and gas drilling. The Obama administration's modest environmental agenda, and its failure to rescind many Bush administrative rulings, have helped to sustain a sense of despair. And despair limits awareness. The truth is, however, that major cultural progress has been made. Consider science and theology, two complex, sophisticated fields. Western science emerged in the 16th and 17th centuries with a call to make nature subordinate to man: "Nature must be 'bound into service' and made a 'slave, put in constraint,' and 'molded' by the mechanical arts," declared Francis Bacon. This paradigm informed science for centuries. By the 1990s, however, increasing numbers of scientists imagined the land and its creatures as equals to themselves in important ways, in the process calling for a new way to frame scientific research. In a typical story, for three years a team of Long Island researchers studying terrapin reproduction made counts of turtle hatchlings on regional beaches and noted how they died - boat propellers, beach sweepers, cars. By 2003, they had come to care so much for the creatures they could no longer remain detached. First the researchers, and later a whole corps of auxiliary helpers, began to move the turtle eggs, sometimes to better locations on the beach, other times to incubators in a laboratory. One leading team member explained: "I started as a scientist. Then I evolved." Leading biologists came to stress humanity's common kinship with other species. In E.O. Wilson's words, "we are literally kin to other creatures," implying humans have moral obligations to their extended family members. During this same period, major religions shifted the way they saw God's relation to the natural world. In 1967, historian Lynn White published "The Historical Roots of Our Ecological Crisis" in the journal Science. White argued that monotheism developed a notion of God far removed from the world and discredited the animistic idea, long present in hunting and gathering societies, that every animal and place (like a mountain or river) was in some way spiritually alive. When Christianity rejected and repressed animism as demonic heresy, White argued, it "made it possible to exploit nature in a mode of indifference to the feelings of natural objects." White's short essay provoked an intense, decades-long controversy within the Jewish and Christian communities. Religious scholars and theologians began to research their traditions. They found doctrines that supported White's thesis, such as the notion that salvation is a personal fate, and takes place in a heaven distant from Earth, but also stories in Jewish and Christian literature that showed God more involved with the planet and its life. Ultimately, liberal theologians developed a doctrine stressing Earth as God's sacred creation, and by the early 1990s it had won many adherents - including Al Gore. His 1992 book, Earth in the Balance: Ecology and the Human Spirit, discusses the divinity of Earth at great length, and endorses a variety of spiritual traditions, such as Native American thought, under an ecumenical Christian umbrella. This greening of religion terrified both the business establishment and conservative fundamentalist leaders, and soon sparked a sort of counterrevolution. An editorial in The Wall Street Journal decried beliefs that "the earth is sanctified," noting with disdain that the idea originated with the Religious Left and was the product of "a secular, or even pagan, fanaticism that now worships such gods as nature and gender with a reverence formerly accorded real religions." Pat Robertson agreed. "At the very minimum, in treating parts of the Earth as sacred, environmentalists committed the sin of idolatry, violating several important Biblical [sic] injunctions," he wrote. Robertson also reported that God personally told him to stress man's authority over the Earth - "He wants him to rule the way he was created to rule.... God gave man a sweeping and total mandate of dominion over this planet and everything in it." Robertson and his conservative evangelical allies subsequently formed a close alliance with Republican politicians and backed the Bush campaign and presidency, mobilizing their considerable media resources to reach the roughly one-third of adult Americans - some 45 to 50 million people - who consider themselves to be "born again." But over time the Republican-Evangelical coalition frayed from internal disputes. Robertson discredited himself by calling for the assassination of Venezuelan president Victor Hugo so as to obtain oil, and declaring 2005's Hurricane Katrina divine retribution for legalized abortion. A new theology among moderate and some conservative evangelicals called "creation care" emphasized that oceans and forests, fish and tigers, all reflected divine glory. No longer were the harsh concepts of dominion and apocalyptic visions of Earth's destruction the only evangelical vision. In 2006, some 86 leaders of the National Association of Evangelicals - the most important evangelical organization - formed a new group, the Evangelical Climate Initiative, and issued a call to action for evangelicals to become more engaged in environmental protection. The accompanying report agreed with the scientific consensus that human-induced climate change is a threat, rejecting the Bush administration's denials. Theologically, the evangelical leaders declared, "This is God's world, and any damage that we do to God's world is an offense against God Himself." By that time Reform Judaism, most Protestant denominations, and both the Roman Catholic and Greek Orthodox churches had also embraced a version of sacred Earth and this theology permeated secular culture. Al Gore's An Inconvenient Truth, also released in 2006, begins with photographs of Earth taken by the Apollo astronauts from 1968-1972, beautiful images of a sparkling blue and white planet - Eden - then tells a spiritual drama of how God's sacred creation has been damaged by human recklessness or sin (paradise lost), and how good works can bring about renewal and salvation: paradise regained. Similar ideas can be found throughout the culture. Repeatedly, ordinary men and women have made ritual quests or pilgrimages in an effort to establish a new relationship with a place, a tree, or an animal. In the swamplands of Arkansas and Louisiana, teams of ornithologists searched for a bird thought extinct and not seen for 50 years, the ivory-billed woodpecker, known as the Lord God bird because it was so beautiful people would exclaim "Lord God!" when they saw it. Three years of hunts ended in failure, but in 2005 a team announced that they had a videotape of an ivory-billed woodpecker in an Arkansas swamp. By that time, the Nature Conservancy and government agencies had bought thousands of acres near the location of the original sighting to increase the bird's chances for reproduction. Although to this date it's not certain if the Lord God bird survives, the quest to find it - trying to bring back life from death's grasp - brought renewed public attention to the South's few remaining old growth forests and swamps. Every spring, hundreds of eco-tourists journey to Baja California's San Ignacio lagoon to encounter its gray whales; eye-to-eye contact occurs frequently, and sometimes the whales want to be touched. People report being transformed by the experience. In all of these stories about individuals and small groups looking for "contact" with nature, people's personal boundaries either gradually or suddenly shift and open up, and they become connected to other species and places. After such experiences they then become even more committed to preserving the tree, the swamp, the woodpecker or whale. Whereas once the death of a bear, elk, or mountain lion would have either been ignored or celebrated, now such deaths are occasions for public mourning. Popular culture also offers people access to a utopian vision of human and animal community and spiritually charged places. When the heroes of Free Willy (1993) and The Whale Rider (2002) save their whales, uplifting music and dramatic special effects of whales bursting free from jail-like enclosed bays or beaches make it clear that something sacred has occurred. Later, when the whales are gone, the heroes and their families feel intimately connected with them - and closer to each other. A human-animal family tie or totem is confirmed. Similarly, filmmaker Ken Burns recently told an interviewer that by standing on the rim of the Grand Canyon "you feel instantly your insignificance in the face of the eons of time exhibited before you. But that has a strange way of making you feel bigger, connected to everything, a part of everything else." Burns captured experiences like this in his PBS series "National Parks: America's Best Idea"; through his lens the parks and their wildlife became re-enchanted. Even ordinary newspapers create kinds of enchantment. Whenever whales become stranded and die, it's news. When a bear, elk, or mountain lion strolls into town and is killed for just being there, it's news. Often the articles tacitly make an accusation, blaming humans for their deaths - ship sonar drove the whales mad; the mountain lion asleep in a suburban backyard tree wasn't doing anything threatening. Obituaries for wild animals stress both their innocence and the failure of humans to return them to their home lands or waters. Whereas once such deaths would have either been ignored or celebrated, now they're occasions for public mourning. Environmentalists must acknowledge the change created by the culture of enchantment. If we don't, we risk being co-opted. Already corporations are selling destructive "green" energy plans, such as stimulus funded massive solar facilities in western deserts that will drain groundwater supplies needed to sustain regional life - including endangered species like desert tortoises and bighorn sheep. Public utility commissions propose wind turbine farms in areas without thinking of how much land will be destroyed or of their potential impacts on raptors. Sacrificing wild lands and creatures in the name of "saving" the planet is a contemporary equivalent of the U.S. bombing and shelling in Vietnam - "We had to destroy the town to save it." Some "green" magazines and Web sites portray rampant consumerism as virtuous. The introduction to E Magazine's "Tools for Green Living" advises readers to "Go solar with your phone charger; march to the beat of recyclable boots; put your money where your toothbrush is; take your lunch in a sustainable tote; show your commitment in a new message tee; and give the all-natural cleaning power of essential oils a try." And occasionally, some environmental writers and activists make a deliberate point of rejecting bonds with animals as pass'e, irrelevant, even silly. The Grist.org reviewer of The Cove documentary about Japanese dolphin capture and slaughter said the film "ultimately commits one of the greatest enviro-activist sins: It is, in essence, just another save-the cute-animals plea.... And when the film ended, in my most cynical heart of hearts, I still had not been convinced of why this atrocity should matter to me personally." Of course, to many other people, the atrocity does matter, and in a quite visceral way. People are responding to the idea of enchantment because it offers them something they need and cannot find elsewhere in consumerist America: transcendence, a sense of mystery and meaning, glimpses of a numinous world beyond our own. The cultural re-enchantment of nature has altered the fundamental meaning the West gives the natural world, and it's impossible to overstate the significance of this change. Cultural shifts on this scale don't occur often, but when they do, profound political change often follows - think of the spread of abolitionism in the 19th century, or the decline of Communism's legitimacy a century later. By acknowledging the success of enchantment, we gain confidence that more people can be won over and give ourselves courage to dream even more: of large-scale restoration of wilderness and degraded open spaces, of radically reduced carbon emissions, of laws that give ocean life the chance to recover. Sustaining this vision will help us cope with the inevitable setbacks and disappointments that political movements face. It will strengthen our will to push harder to create the world we really want, a world full of wonder. n James William Gibson is the author of A Reenchanted World: The Quest for a New Kinship with Nature (Metropolitan Books), from which this essay is adapted. Tags: Psychology, Nature, mind, Spirituality, Earth Island Journal, James William Gibson, A Reenchanted World, The Quest for a New Kinship with Nature, books, environment

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Psychology Of Religion

MINDING CLOSELY:

The Four Applications of Mindfulness "by B. Alan Wallace" more...

DHARMA QUOTE OF THE WEEK

ON PRACTICE SPACE

I encourage you to conduct your own research on the results of practicing in various environments. Tibetan yogis are especially attracted to places with an enormous amount of open space and distant vistas. I have greatly enjoyed meditating in the high desert of the eastern Sierra Nevada range, where the views extend to peaks sixty miles away. The ability to direct the attention to such distant points gives a very expansive feeling to the intervening space. In such a spacious environment, allow your awareness to come out, with your eyes open and your gaze resting vacantly in the space in front of you. The experience in a vast space is very different from that in a tiny room. Gazing up at a clear night sky studded with stars is a wonderful way to experience the sheer enormity of space. It is important to distinguish between the contents of a space and the space itself. Colors and shapes constitute the contents of visual space. These are aspects or representations of ordinary phenomena in the visual field. Attending to the space of the mind means attending to that space from which all such contents emerge, in which they are present, and into which they dissolve; it is the space that lingers in between discrete events. (p.220) --from "Minding Closely: The Four Applications of Mindfulness" by B. Alan Wallace, published by Snow Lion Publications "MINDING CLOSELY" o NOW AT 3O% OFF! Tags: Buddhism, dharma, books, mindfulness, Minding Closely, The Four Applications of Mindfulness, B. Alan Wallace, Snow Lion Publications, On Practice Space, nature, open spaces

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Meditation Five Spiritual Faculties Pacindriyani

THE FIVE SPIRITUAL FACULTIES (PA~nC'INDRIYANI) in Buddhism refers to the group of five intrapsychic processes included in the seven sets of "qualities conducive to enlightenment." Indriya is the Sanskrit term for "faculty." In this context, it is given the meaning of "spiritual faculty" or "controlling principle." These faculties are "faith", "energy", "mindfulness", "concentration", and "wisdom". They are parallel facets of the Five Strengths (Pa~nca Bala). The five spiritual faculties are mental qualities found in those who follow the path of the Buddha. In the Samyutta Nikaya, these followers are categorized into six types: "arahant", "non-returner", "once-returner", "stream-entrant", "dharma followers", and "faith followers". The first four followers are those who have developed the five spiritual faculties to a great extent allowing them to attain the different stages of enlightenment (the arahant being the highest stage). "Dharma followers" are those who accept the Buddha's teachings (Dharma) after contemplating on it with wisdom. They do possess the five spiritual faculties, but they haven't reached any of the four stages of enlightenment and have yet to attain higher wisdom. "Faith followers" also possess the five spiritual faculties to some degree but they merely rely on their faith in the Buddha. There are two pairs in the five spiritual faculties wherein the faculties in each pair counter-balance the other. This means that each of the faculty in these pairs should be developed to have the same amount of strength as the other. "Faith" and "Wisdom" - Too much faith with insufficient wisdom leads to blind belief whereas too much wisdom with too little faith leads to conceit. "Energy" and "Concentration" - Too much energy with insufficient concentration leads to restlessness whereas strong concentration with too little energy leads to sloth and torpor. The case with "Mindfulness" is rather different. It can and should be developed until it reaches its highest degree of strength regardless of the others.

THE FIVE SPIRITUAL FACULTIES

1. FAITH (SADDHa OR SADDH-INDRIYA) The first spiritual faculty refers to "faith" in the Buddha's enlightenment. A Buddhist is said to have faith if he believes in the Buddha's enlightenment or in the Three Jewels (the Buddha, Dharma, and Sangha) by taking his refuge in them. Unshakable faith is attained after reaching the first stage of enlightenment (Stream-entry) wherein the fetter of skeptical doubt is fully eliminated. Faith is called "the seed of all wholesome states" because it gives you confidence, courage, and determination to cross the sea of samsara (cycle of birth, death, and rebirth) and it gives rise to the other mental qualities conducive to enlightenment. However, your faith should be based on reason, understanding, and personal experience. Unlike monotheistic religions that require you to recite a pledge of allegiance of some sort or perform various rites and rituals to express reverence for the Flying Spaghetti Monster, the Buddha never demanded unconditional faith from anyone. He was more like the scientists we know today who publish their findings so that others may verify if the results are reproducible and the conclusions are accurate. For the full discussion regarding faith, please read my article entitled "Buddhism: Religion, Philosophy, or Science?" 2. PERSISTENCE/ENERGY (VIRIYA OR VIRIY-INDRIYA) The second spiritual faculty refers to "persistence" in the application of the Four Right Efforts. In Buddhist literature, viriya is sometimes translated as "energy, persistence, persevering, vigor, effort," and "exertion." This spiritual faculty generally refers to your persistence in adjusting your attitude so as to develop the other wholesome and skillful mental qualities that will help you reach enlightenment. The four right efforts which you should apply are: 1. The non-arising of evil and unskillful qualities that have not yet arisen. 2. The abandonment of evil and unskillful qualities that have arisen. 3. The arising of skillful qualities that have not yet arisen. 4. The maintenance of skillful qualities that have arisen. According to the Buddha, when we train and practice until these four efforts are firmly imbedded in our minds, we will no longer deviate from the teachings contained in the Noble Eightfold Path. We will be inclined to follow the same path that the Buddha took to reach enlightenment and be able to experience the truth that he promised all of us can realize. 3. MINDFULNESS (SATI OR SAT-INDRIYA) The third spiritual faculty refers the observation of the Four Foundations of Mindfulness. The purpose of mindfulness is to develop a state of mind that is firmly grounded in the present moment. When you practice mindfulness, you learn to observe and identify the individual events that make up the full range of your every day experience. It is said that the way we attend to things is determined by what we see as important. With careful analysis, however, what we see as important are oftentimes not really that important. For example, you may be reading this article right now, but you're probably thinking about something else, perhaps that Flying Spaghetti Monster I mentioned earlier or whatever. The Buddha said that if we can systematically examine the different phenomena that occur in the here-and-now and always remain focused on comprehending their true nature, we will be able to see that which is truly important, i.e., that all things are impermanent, unsatisfactory, and have no real substance behind them. This leads us to enlightenment. 4. CONCENTRATION (SAMaDHI OR SAMaDHI-INDRIYA) The fourth spiritual faculty refers to the development of concentration and serenity (samatha meditation) and the attainment of Jhanas. Concentration is when the mind is firmly fixed on a single object. In Buddhist scriptures, whenever you see the word concentration or Samadhi, it refers to Right Concentration of the Noble Eightfold Path. In general, right concentration is associated with all wholesome states of consciousness. This means that right concentration is the key to attaining all the positive mental qualities mentioned in the Buddhist texts such as mindfulness, wisdom, insight, loving-kindness, compassion, one-pointedness, equanimity, and so on. Wrong concentration is associated with all unwholesome ones (negative mental qualities). There are three levels of concentration when you practice meditation: * PREPARATORY CONCENTRATION (Parikamma Sam`adhi) - exists at the beginning of the meditation exercise. * ACCESS/NEIGHBORHOOD CONCENTRATION (Upacara Samadhi) - is when you are approaching, but not yet within, the first state of jhana. * FULL CONCENTRATION OR ABSORPTION (Appana Samadhi) - is present in all the states of jhana. The development of concentration based on the teachings can give you four benefits: * PRESENT HAPPINESS THROUGH THE FOUR JHANAS - the jhanas (states of meditative absorption) allow you to experience bliss and tranquility in varying degrees. You don't have to wait till you die to experience heaven. * ATTAINMENT OF KNOWLEDGE AND VISION - if you develop concentration through the Four Bases of Spiritual Power, you may experience the occurrence of supranormal powers. * MINDFULNESS AND CLEAR COMPREHENSION - concentration helps in developing the spiritual faculty of mindfulness because it lets you clearly see the rise and fall of feelings, perceptions, and thoughts. * EXTINCTION OF FETTERS, DEFILEMENTS, HINDRANCES, OR FABRICATIONS - with concentration, you are able to understand the arising and passing away of the objects of clinging and therefore obtain knowledge of how to eliminate them. When you reach any of the Four Stages of Enlightenment, concentration is then called supramundane concentration. This is only present in those who have removed some or all of the fetters to enlightenment (see the Four Stages of Enlightenment to know about the Ten Fetters). Any other concentration, even if you have reached the jhanas, is merely mundane if the fetters to enlightenment are still present. 5. WISDOM (PA~n~nA OR PA~n~n-INDRIYA) The fifth spiritual faculty refers to insight into the Four Noble Truths. There are three sources of Wisdom according to Buddhist texts. These sources are the following: * WISDOM BASED ON LEARNING OR STUDY - acquired by listening to other people or reading written texts. * WISDOM BASED ON REFLECTION OR THINKING - acquired through rational thinking. * WISDOM BASED ON MEDITATION - acquired through the practice of insight (vipassana) meditation. In Buddhism, the last one is regarded as the only true form of wisdom. Insight (Vipassana) is the intuitive knowledge of the true nature of physical and mental events that leads you to the four stages of enlightenment and the realization of Nirvana. When you practice vipassana meditation, you directly see for yourself the Three Marks of Existence (impermanence, suffering, and non-self) in the mental defilements which gives you the capacity to eliminate them and thus become enlightened. These defilements are generally grouped into a set of ten "fetters," which I already talked about in my article on the Four Stages of Enlightenment. The meditation techniques given by the Buddha are contained in the Four Foundations of Mindfulness.

Read all the articles in the Buddha Mind series.

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Samhain Blessing Of Community

"Wolf, hawk, mountain lion, owl, and turtle medicine" Saturday belongs to Saturn, patron of witches, magic, death and darker things. My Saturday was very fitting. In the morning I made a big jar of Florida water for a client and weighed and packaged native herbs for the botanica (oh it is good to have rowan berries and devil's club again). In the afternoon Grant returned to bring me a mountain lion skull (requested by Old Woman) from the bone collector and a turtle shell he couldn't use for his crafts. He also brought a spirit for me to meet, a raven he's been processing for the clan - the massive skull and fanned out wings. It dwarfed Grandmother Crow and my girly little hands. Then he helped me strain the bear fat three times and watched as I added handfuls of balm of gilead to the clear blood-red liquid and heated it again on the stove (pictures of the finished product and the dried drum forthcoming). We talked of fly agaric, foraging, woodwork, and animal necromancy until it was time for me to get ready for the Samhain ritual that night. It is a blessing to be able to talk to someone in the flesh who crosses the hedge, shapeshifts, walks with spirits, and crafts the tools of our art. It is how I feel about the lovely Nikiah as well. The more I do so the more I find it doesn't matter the name we give these abilities and practices - it is what we "do" that truly matters. Dressed fittingly in black and purple linen, that night I walked to my fellow witch and neighbour Saturn's and we hopped in her car and headed to our ritual group's Samhain. I knew almost every face and name there in the full hall of witches, pagans, and heathens. There were many hugs and catching up with everyone, some I only see at ritual, but I'm just as happy to see them when I do. I think I smiled and laughed almost the entire time. The ritual was hosted by a local NROOGD group (including one of the trad founders, Fritz) and it was beautiful; beautiful altar, beautiful costumes, beautiful choreography, and beautiful words well-rehearsed. There is always singing and dancing and mystery plays with the NROOGD. Our community is so full. As Cinnawitch says, elders sat next to newbies, solitaries by coven members, new lineage by old lineage; all chatting and feasting and drinking and laughing together and getting along. Where else does one get to do that and find that but community? The ancestors would be proud. There was so much energy in the hall that my camera only took pictures of the light and the magic instead of what the eye can see. Until we meet again. Thout, tout a tout tout, throughout and about

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Anthropology Of Religion Sigh

The music of a sigh, the magician of a momentary joy. -F.G., "British Poetry: the Drama," The British Controversialist and Literary Magazine (1862) The most profound meaning of a sigh is invariably absent from dictionaries. A sigh is an invocation. It is an audible expression of a deep yearning for someone or something beyond one's reach. A sigh is an aspiration in both senses of the word: an exhalation of breath and a heartfelt wish. A sigh typically trails off into a deep silence, just as in meditation the intention carried by a sutra is allowed to germinate in the wordless void. In Irish lore we find the fairy name sigh or sidh (pronounced "shee"), originating from the blast of wind sidhe that carries the vital spirit (comparable to the magician siddha and magic siddhi of Hindu belief).* For Laplander shamen, a profound sigh seems to carry across the threshold to the otherworld to signal an awakening of oracular powers: After some preparatory ceremonies, the magician falls senseless and motionless, as if the soul had really abandoned the body. After a lapse of twenty-four hours, the soul returning, the apparently inanimate body awakens as if out of the profound sleep, and utters a deep-drawn sigh, as if emerging from death to life. Thus brought to himself, the magician answers questions put to him, and, to remove all doubt in regard to the character of his responses, he names and describes the places where he has been, with minute circumstances well known to the interrogator. -John Campbell Colquhoun, An History of Magic, Witchcraft, and Animal Magnetism (1851) In "Ej Haj," the Hungarian fairy tale by Zsuzsanna Palk'o, the titular magician's name not only sounds like but also means "a sigh."+ The word haj is possibly related to Xai, a Vogul shaman's "invocation to the supernatural at ritual ceremonies."+ In the tale "J'anos Teddneki," the King of Devils is named "H'ajh'aj,"+ like a double sigh. A double sigh conjures a magician in this exemplary passage: A deep sigh escaped his parched lips, and that sigh was echoed by another. He looked up, and standing beside him, in the hush of solemn midnight, he beheld Grimwald the Magician! -E.B. Clarke, "A Legend of Charlemagne," The American Monthly Magazine (1837)

A sigh accomplishes a magical effect in this passage:

Jack Starhouse could make [cats] dance wild dances, leaping about upon their hind legs and casting themselves from side to side. This he did by strange sighs and whistlings and hissings. -Susanna Clarke, Jonathan Strange ">The People Could Fly (1985) In the following passage, a sigh surrounds a magician like a spectral aura as he explains the limits of his art: The shadow of a sigh penetrated the wall. "I am a magician indeed, with knowledge of every spell yet devised, the sleight of runes, incantations, designs, exorcisms, talismans. I am Master Mathematician, the first since Phandaal, yet I can do nothing to your brain without destroying your intelligence, your personality, your soul-for I am no god. A god may will things to existence; I must rely on magic, the spells which vibrate and twist space." -Jack Vance, The Dying Earth (1982) * Abram Smythe Palmer, Folk-Etymology (1882) + Linda Degh, Folktales and Society (1989) [Special thanks to Gordon Meyer, for inspiration!]

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Polytheism Kermeese

KERMEESE (Germany) Monday's Goddess~ Weiben Frauen Themes~ Banishing; Blessing; Joy; Protection; Fertility; Divination Symbols~ Any Sacred Symbol; Forest Items; White About Weiben Frauen~ Known as "White Woman" of the German forests, this goddess is said to have been worshipped by ancient pagans and witches where she lived-- in the woods. In later times, people looked to her to predict the future, help with matters of fertility, and protect the land. To Do Today~ This unique festival dates back to pagan worship of the grove goddess (and pagan gatherings in the woodlands). Traditionally, some type of sacred symbol is dug up and carried around town to renew blessings and happiness in all who see it. The ritual also banishes evil influences. To follow this custom, plant a white stone or token in a flowerpot, garden, or lawn this year, and next year dig it up temporarily to release White Woman's power. At the end of the day, return the token to the earth so she can protect your home or land and fill every corner of it with magic. Repeat this annually to continue the cycle! Wear something white today to invite Weiben Frauen's protection on the figurative land of your spirit, and spend some time in the company of trees at some point. Meditate on the pagans, who weaved magic in such places, and on this goddess, who empowered the spells. As you do, listen closely to the voices of the trees and see if they have a message for you.

From "365 Goddess", by Patricia Telesco

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Isaak Newton Manuscripts On Alchemy

- 'Out of La Lumiere sortant des Tenebres' and 'Out of the Commentator on La Lumiere sortant de Tenebris [sic]' (c. 1687-92), incomplete. in English, c. 1,700 words, 4 pp. - 'De Igne sophorum et materia quam calefacit'. in Latin and English, c. 2,500 words, 6 pp. on 4 ff. of which one blank. - Twelve small bundles of alchemical notes and extracts from a very wide range of sources. c. early 1680s, in French, Latin and English, 100 pp. enclosed in a wrapper bearing a list of contents. - Notebook containing little but headings ('De Sale'; 'Solutio'; 'Conjunctio et Liquefactio'; 'Imbibitio & Calcinatio', etc.), with gaps for entries left blank apart from a few perfunctory notes in Latin. - Notes evidently on Newton's own laboratory experiments - Notebook containing notes and experimental reports c. 1664-1696, mostly in English with some Latin and Greek, c. 65,000 words, 283 pp. + 4 pp. starting from the back. - Two sets of notes. mainly in Latin, c. 2,400 words, 7 pp. - Three lists of alchemical writers and works, partly on the reverse of Mint-related material various dates between 1684 and late 1690s, 8 pp. - 'Artephius his secret Book', followed by 'The Epistle of Iohn Pontanus, wherein he beareth witness of ye book of Artephius', c. 1,500 words, 3 pp. (c. 1670s). in English, c. 9,000 words, 20 pp. - Four alchemical verse allegories, in English. 8 pp. - 'Caus? et initia naturalium' (notes on Jan Baptista van Helmont's Ortus medicinae (1667)). in Latin, c. 2,000 words, 7 pp. - Notes on and excerpts from George Ripley's 'Clavis Aure? Port?', 'Medulla Alchimi?', and 'Pupilla Alchemi?'. in Latin, c. 4,000 words, 8 pp. - 'Clavis': detailed directions for a lengthy alchemical operation beginning with the digestion of antimony, iron and sulphur. in Latin, c. 1,200 words, 3 pp. - 'Collectiones ex Novo Lumine Chymico qu? ad Praxin spectant', 6 pp., and 'Arcanum Hermetic? Philosophi? Opus', 3 pp. (early 1669?). in Latin, c. 3,000 words - Miscellaneous extracts from and notes on various alchemical authors, in English. 8 pp. - 'The method of ye work': a commentary on [A.T. Limojon, Sieur de] Didier's 'Six Keys' (early 1690s?). in English with Latin citations, c. 8,500 words, 35 pp. - 'The Epitome of the treasure of health written by Edwardus Generosus Anglicus innominatus who lived Anno Domini 1562'. in English, c. 14,000 words, 28 pp. - 'Epistola ad veros Hermetis discipulos continens claves sex principales Philosophi? secret?' (early 1690s). in Latin, c. 4,750 words, 19 pp. - 'Anno 1656. Serenissimi Principis Frederici Ducis Holsati? et Sleswici &c. communicatione sequens epistola me sibi vendicat, inaudita memorans. Veni et vide'. in Latin, c. 1,300 words, 7 pp. - Short extracts from an assortment of alchemical writers (early to mid-1670s). in English and Latin, c. 3,000 words, 7 pp. on 4 ff. - Memorandum by Newton (1696). in English, c. 700 words, 3 pp. - 'The Seven Chapters' (late 1680s-1690s) plus notes and an unrelated draft letter. mainly in English, c. 4,750 words, 20 pp. on 12 ff. of which two blank. - Translation and transcription of the Tabula Smaragdina of 'Hermes Trismegistus', with notes (early 1680s-1690s). in English and Latin, c. 1,000 words, 5 pp. on 10 ff. - Alchemical notes (probably before 18 May 1669), drawn largely if not entirely from Michael Maier's Symbola Aure? Mens? duodecim nationum (Frankfurt, 1617: H1048). in Latin and English, c. 5,000 words, 9 pp. on 5 ff. - 'Index Chemicus' 1680s, in Latin, c. 34,000 words, 123 pp. on 94 ff. - 'Liber Mercurioum [sic: leg. 'Mercuriorum'] Corporum' (1668-75). in English, c. 3,000 words, 8 pp. on 4 ff. - Abstracts of five works by Michael Maier (early 1690s). in Latin, c. 50,000 words, 88 pp. - 'Manna': transcript (1675?) of an anonymous alchemical treatise, in another hand with additions and notes by Newton. in English, c. 1,500 words, 11 pp. on 6 ff. - Notes on the preparation of 'philosophical mercury' by fermentation and 'ye mediation of Diana's Doves', on the preparation of 'menstrua', etc. in English, c. 2,500 words, 6 pp. on 3 ff. - Notes on various alchemical texts (early 1680s?). mainly in Latin but with several sections in English, c. 26,100 words, 45 pp. on 30 ff. of which 3 blank. - Three alchemical excerpts (1668/9). in Latin, c. 4,000 words, 8 pp. on 4 ff. - Three alchemical verse extracts, in English. 7 pp. on 4 ff - Notebook (early 1690s), containing alchemical notes from a wide range of sources. in English and Latin, c. 7,500 words - 'Observations of ye matter in ye Glass. Authore Anonymo' (mid-1670s). in English, c. 2,500 words, 6 pp. on 3 ff. - Incomplete draft treatise on the sequence of operations to be effected in transmutation. mainly in Latin with some English, c. 12,000 words, 42 pp. on 33 ff. - A similar composition to Keynes Ms. 40, covering the first six 'operations' (but the fourth is missing). In Latin apart from some citations from George Ripley in English verse in the last two sections. c. 12,000 words, 39 pp. on 20 ff. - 'Pearce the black Monck upon ye Elixir': an alchemical verse allegory, 226 lines. in English with the last four lines in Latin, 7 pp. on 4 ff. - Transcripts from two published alchemical tracts. in Latin and English, c. 3,000 words, 8 pp. on 4 ff. - 'Several Questions concerning the Ph[ilosoph]ers St[one]'. in English, c. 2,000 words, 7 pp. on 4 ff. - 'Practica Mari? Prophetiss? in Artem Alchemicam' (early 1690s). in Latin, c. 1,500 words, 4 pp. on 3 ff. of which one blank. - 'The Three Fires'. in English, c. 1,000 words, 3 pp. on 2 ff. - 'Experimenta Raymundi', 6 pp. in Latin, c. 2,500 words - Two alchemical treatises (one incomplete; after 1686) and a collection of short extracts from various alchemical sources. in Latin and English, c. 23,000 words, 76 pp. on 62 ff. - 'The Regimen' (early 1680s). in English and Latin, c. 3,000 words, 7 pp. on 4 ff. - Excerpts from Jodocus a Rhe [Johannes Rhenanus], with transcripts of letters to Dr. John Twysden [Twisden] from 'A.C. [leg. A.O.?] Faber' and notes on a work by Faber. In Latin. c. 7,500 words, 22 pp. on 11 ff. - Notes on the works of George Ripley [from a manuscript version of 'Eiren?us Philalethes' Ripley Reviv'd (1678)] (late 1660s/ early 1670s). in English, c. 8,000 words, 14 pp. on 8 ff. - Transcript of 'Sr George Ripley His Epistle to K Edward unfolded' c. late 1660s/ early 1670s, in English with some Latin and Greek, c. 10,000 words, 17 pp. on 9 ff. - 'Of ye first Gate' mid-1690s, in English with some Latin and Greek, c. 2,800 words, 9 pp. on 5 ff. - 'Ripley expounded', 12 pp.; and 'Notes upon Ripley,' in English, c. 1,500 words, 7 pp. in English, c. 4,500 words - Notes on Sendivogius (c. 1685-90). in English and Latin, c. 12,000 words, 37 pp. on 21 ff. - 'Sententi? lucifer? et Conclusiones notabiles' (1696-8?). in Latin and English, c. 6,000 words, 18 pp. - Notes on various (al)chemical processes (separations, processions, sublimations, distillations, etc.). mainly in Latin with some English, c. 9,000 words, 17 pp. on 10 ff. - Three apparently unrelated fragments (early-mid 1670s). in English and Latin, c. 3,000 words, 12 pp. on 8 ff. - 'De secreto solu[tionum? (MS torn)]'. in English and Latin, c. 1,000 words, 3 pp. on 2 ff. - 'Tabula Smaragdina' and 'Hieroglyphica Planetarum'. in Latin, c. 1,750 words, 4 pp. on 3 ff. of which one blank. - 'Thesaurus Thesaurorum sive Medicina Aurea'. in English (apart from the title and the concluding remark 'Laus Deo'), c. 1,200 words, 5 pp. on 3 ff. - 'The Work of an old Priest, viz: B.' and other alchemical recipes (late 1660s). in English, c. 3,500 words, 8 pp. on 9 ff. of which one blank. - 'Verses at the end of B[asil] Valentine's mystery of the Microcosm' c. 1670?, in English, 569 lines, 20 pp. on 10 ff. - 'Basil Valentine Currus Triumphalis Antimonij': notes and abstracts (c. 1667-8). in Latin, c. 4,500 words, 8 pp. on 4 ff. - Incomplete copy of W[illiam] Yworth, 'Processus Mysterii Magni Philosophicus' (c. 1702), in (probably) Yworth's hand. in English, c. 22,000 words, 75 pp. on 38 ff. - Incomplete abstract of Yworth's 'Processus Mysterii Magni Philosophicus' condensed into five chapters (c. early 1690s). in English, c. 3,300 words, 12 pp. on 7 ff. - Miscellaneous collection of mostly unpublished alchemical texts, recipes, reports of experiments, etc. (1660s). In English and Latin, in four different hands, none of them Newton's, though there are a few additions by him. - Two unrelated tracts in the same hand (not Newton's) in English, c. 1,000 words, in total,1 p. + 8 pp. - Miscellaneous correspondence. Shelfmark: Keynes Ms. 99 - 'The Hunting of ye Green Lyon & putrefaction of the body according to the number of the eagles', 2 pp., followed by miscellaneous notes in Latin, c. 400 words, 1 p. in English, c. 800 words - A list of 113 alchemical authors, categorised by nationality, and eight anonymous works. 2 pp. - Notes and abstracts from assorted alchemical works, beginning missing. in Latin, c. 5,000 words, 8 pp. - 'Basilius Valentinus & Iodochus a Rhe': abstracts from these authors (the latter is more usually called Johannes Rhenanus) on minerals, transmutation of metals, vitriol, etc.. in English, c. 6,000 words, 14 pp. - Extracts from 'Faber' (Pierre Jean Fabre) and other alchemical writers in Latin and English, c. 12,400 words, 24 pp on 16 ff. - Dictionary of (al)chemical terms, materials and apparatus (late 1660s-early 1670s), with directions for performing various operations. in English, c. 7,000 words, 16 pp. - Miscellaneous (al)chemical recipes in four different hands, none of which is Newton's (or Humphrey Newton's). in English, c. 2,000 words, 10 pp. on 7 ff. - Incomplete variant copy of William Yworth, 'Processus Mysterij Magni Or An Open Entrance to the Great Mysteries of the Ancient Philosophers', in a clerical hand. in English, c. 10,000 words, 107 pp. plus two title pages. - Excerpts (probably made in the 1690s) from the correspondence between Edmund Dickinson and Theodorus Mundanus published by the former. In Latin. c. 3,500 words, 16 pp. on 8 ff. - Nine miscellaneous items relating to (al)chemical processes. in Latin and English, 48 pp. in a wrapper headed 'Alychimya' [sic] in another hand and bearing a list of contents in Newton's. - Highly technical notes in Latin and English on the distillation of salt. c. 300 words, 2 pp. - Miscellaneous alchemical recipes, including one to turn lead into mercury by mixing it with corn and olive oil over a moderate heat. in English, c. 200 words, 1 p. - 'The Book of Nicholas Flamel conteining The explication of the Hieroglyphical Figures wch he caused to be put in the Church of the SS. Innocents at Paris'. in English, c. 15,000 words, 61 pp. - Notes on the construction of portable furnaces. c. 300 words, 2 pp., with rough sketches, 1 p. - Variant version of the memorandum in Keynes Ms. 26 (SL45), in English, 1 p.; on reverse, the draft of a short letter. - Technical notes. c. 3,000 words, 2 pp. - Newton's copy of 'Philalethes' [i.e. George Starkey's] Secrets Reveal'd, with corrections and additions in Newton's hand on almost every page. - Transcript of Johann de Monte Snyders' The Metamorphosis of the Planets, with notes. in English, c. 23,500 words, 69 pp. - 'Index Chemicus'. in Latin, c. 2,000 words, 5 pp. - Six sets of notes on Newton's alchemical reading (c. late 1690s). - Notes on the mining, preparation and properties of 'Saturn' [i.e. lead] (mid-1670s). mainly in English, c. 3,500 words, 8 pp. - Incomplete copy, in (probably) the author's hand, of a six-chapter version of William Yworth's 'Processus Mysterii Magni Philosophicus' (1702). in English, 91 pp. - Commentary on Johann de Monte Snyders 1670s, in English and Latin, c. 1,200 words, 3 pp. on 2 ff. - 'De Mineralibus': notes on Geber, Basil Valentine, Paracelsus and other alchemical writers. in Latin, c. 800 words, 3 pp. on 2 ff. - Miscellaneous alchemical notes and recipes in English and Latin, c. 710 words, 4pp. on 3 ff. - Two sets of notes on La lumiere sortant par soy meme des tenebres. in English, c. 2,500 words, 5 pp. on 3 ff. - Notes 'Ex Rosario Magno', 2 pp. on. in Latin with some English, c. 750 words, 4 ff. - Miscellaneous alchemical notes and emblems, in Latin and English with some French. 28 pp. plus one page blacked out - A large compilation of alchemical citations woven into a continuous text (1690s). in Latin, c. 17,500 words, 56 pp. of which 8 blank. - 'Lib. chem.' and 'Manuscriptu[m] meum' (c. 1696-7). 2 pp. on 4 ff. of which 3 blank. - 'Of Chemicall Authors & their writings' (c. 1670-75). mainly in Latin with a little English, 7 pp. plus 5 pp. blank. - 'Praxis' (certainly after 1689, probably c. 1696): an alchemical treatise, with notes and an earlier draft. mainly in English with some Latin, c. 5,500 words, 26 pp. of which two blank. - Three sets of chemical notes. in Latin, c. 3,200 words, 18 pp. of which 4 blank. - Draft letter or memo (1669?). in English, c. 200 words, 1 p. - 'Experimts of refining Gold wth Antimony made by Dr. Ionathan Goddard'. in English, c. 1,500 words, 4 pp. on 2 ff. - 'Miscellanea': Latin notes on experiments, chiefly from Ramon Lull's 'Codicillus' and 'Testamentum' and Zetzner's Theatrum Chemicum. c. 1,200 words, 4 pp. on 2 ff. - Series of Latin anagrams of Newton's name and lists of authors cited in the Ludus Puerorum, Scala Philosophorum, and Rosarium Magnum, in the last case followed by page numbers. - Newton's copy of Geber's Chimia (Latin translation by Caspar Horn, 1668), with Latin notes in his hand on both flyleaves elucidating some of Geber's terminology. - A series of lists of authors and books on alchemy. - 'De Scriptoribus Chemicis' (mostly late 1660s/early1670s though with later additions). - 'To make Lucatello's Balsome': a medical recipe, efficacious against 'ye Measell Plague or Small Pox [...] & against poyson & ye biting of a mad dog'. in English, c. 250 words, 1 p. - 'Notes out of Philalethes'. in English, c. 650 words, 3 pp. on 2 ff. - Notes from Ramon Lull. in Latin, c. 5,300 words, 13 pp. - 'Theatrum Astronomi? Terrestris': copy of a treatise on the Philosophers' Stone and transmutation, with 2 astronomico-alchemical diagrams. English introduction and Latin text, c. 1,000 words, 4 pp. - Fragmentary notes on the astrological characters of the planets and on the gods and metals associated with them, beginning missing. Not in Newton's hand. in English, c. 600 words, 2 pp. - Chemical notes, partly in another hand. in English and Latin, c. 400 words, 2 pp. on 2 ff. - Notebook containing abstracts and notes drawn from various alchemical works. mainly in Latin with some English, c. 24,000 words, 61 pp. + 208 pp. blank. - Notes and abstracts 'Ex Fabri Hydrographo Spagyrico' (f. 1r) and 'Ex Palladio Spagyrico' (f. 2r), with page references (1690s?). in Latin, c. 1,500 words, 4 pp. on 2 ff. - 'Notanda Chymica' (late 1660s). in Latin, c. 1,500 words, 5 pp. (though there is only one word and a page reference on p. 5). - Two incomplete treatises on the vegetative growth of metals and minerals 1670-75, in English and Latin, c. 4,500 words, 12 pp. - Three related sets of notes (late 1680s-90s). in English, c. 5,300 words, 8 pp. badly discoloured and barely legible. - Two accounts of alchemical operations (1690s?). in Latin, c. 2,500 words, 7 pp. - Draft alchemical treatise or compilation. in Latin with odd passages in English, c. 14,000 words, 42 pp. + 4 pp. of unrelated material. - Miscellaneous alchemical notes - 'Ex Hercule Piochymico' 1680s/1690s, in Latin, c. 1,300 words, 3? pp. - Notes 'Ex Codicillo R. Lullii, impress. Coloni? 1563'. - Notes on mercury and its purification. - Verse extracts from Hadrian Mynsicht, 'Aureum s?culum redivivum' and 'Testamentum Hadrianeum de aureo Phorem [according to the Sotheby catalogue, though 'Ph[ilosoph]orum is surely intended] lapide', with a diagram, c. 300 lines in all. - 'Notanda chemica' 1670s, in Latin with some English, c. 1,500 words, 4 pp. - 'Opus Galli Anonymi' 1690s, in Latin, c. 2,750 words, 7? pp. + wrapper. - 'Preparatio mercurii ad lapidem per regulam et lunam, ex MSS. Phil[oponi] Phi[lalethis] Americani' before 1678, in Latin with some English, c. 1,000 words, 6 pp. + 2 pp. blank - Six pages of miscellaneous notes originally grouped together with what is now Babson Ms. 747. - A recipe for making 'Regulus Martis' (an alloy of iron and antimony) c. 300 words, 1 p. - 'Out of Schroderus Pharmacopia' 1670s or early 1680s, in Latin, 3 pp. and 2 lines + 4 pp. blank - 'A Key to Snyders' 1670s or 1680s, in Latin with some English, c. 1,000 words, 4 pp. + 4 pp. blank - Notes on sublimation, the Stone, the tincture, etc.. in Latin, c. 1,500 words, 6 pp. - Fragment of a treatise on transmutation 1680s/1690s, in Latin and English, c. 2,200 words, 8 pp. - 'Notes upon ye working of ': an account of a purification of vitriol, which took 6 months to accomplish. - Miscellaneous fragmentary alchemical notes 1670s, in English and Latin, 6 pp. - 'Sententi? notabiles exposit?'

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Usual Ritual Tools

Asiya's Ostara Ritual

Needed: Paper and pen, Plant pot filled with soil, A large plant or flower seed, Light green candle Place the plant pot on the floor next to the left side of the altar. Place the paper, pen, and seed on the altar pentacle. Cast the circle. Ring the bell three times. Say: "The Goddess has freed Herself from the icy prison of winter. Now is the greening, when the fragrance of flowers drifts on the breeze. The Maiden displays her beauty through colorful spring flowers and their sweet aromas. The Sun wakes from His long winter's nap. The God stretches and rises, eager in His youth, bursting with the promise of summer. I welcome thee, beautiful spring!"

Light the light green candle. Say:

"Springtime is seedtime. Now is the time to plant that which I wish to come to flower. Spring brings hope and joy; expectations for desires realized; and inspiration for new ideas. Life is brought into balance and I am reborn with the earth's renewal. Now the darkness of Winter and the past is cast behind. I look only to that which lies ahead and what I wish to bring forth." Sit in front of the altar and meditate on what seed of an idea you would like to plant, to grow into an opportunity. It could be a skill or personal quality you'd like to acquire, or an opportunity to do or create something. When you have decided what desire you'd like to nurture in the coming year, write it down on the paper. Stand up and say: "Lord and Lady, receive this seed. Let it germinate in my mind and heart. Let it prosper and grow into maturity, For I will care for it and encourage it in Your names." Light the paper from the light green candle, holding it so that as it burns, the ashes fall into the soil in the plant pot. With the athame, mix the ashes into the soil. Pick up the plant seed and concentrate on it and your desire. Place the seed in the center of the pot and close the soil over on top of it. Water it with blessed ("Holy") water. Say: "This seed I place in the womb of the earth That it may become a part of that earth, A part of life and a part of me." Ring the bell three times. Cakes and Ale. Close the circle. Place the plant in a room you go into frequently, and take care of it whenever needed, knowing that as it grows and blossoms so too will your desire grow and blossom.

- By Asiya

Storm Wing's Ostara Ritual This Ritual shall be performed either in the morning, at Dawn, or during the day sometime, or during the early evening hours, just after Sunset. Sweep area, starting in the North and moving deosil, with your magickal broom to cleanse the Circle area and "sweep away" any lingering negative energies. Set up the Quarter candles (North-Green, East-Yellow, South-Red, West-Blue) and/or other items symbolizing the elements at the Four Quarters. Set up your altar as desired, and face it to the North, covering it with a white, light green, lemon yellow or a pale pink altar cloth. For this ceremony, decorate the altar with Springtime flowers of any color (silk are acceptable), along with a Spring basket filled with brightly-colored Pagan Ostara Eggs. Along with your usual ritual tools and items, have upon the altar: Need: White, Light Green, Lemon Yellow or a Pale Pink Altar Cloth; Spring Basket filled with Brightly-colored Pagan Ostara Eggs; Spring Flowers (for decoration); A New Plant or a Seed or Seedling to be planted within your cast Circle ; you will also need some soil and a pot (as a Spring gift to yourself); Pen and Paper (for writing out your desires for the coming year); Cauldron for Burning the "Seed" Papers in (light each one from the Fire candle); A Bell Ostara Incense - Spring Blend, or Jasmine, Rose, Sage, or Strawberry Sticks When all is set up, take a shower or bath for purification and don your Ritual Robe or other Ritual attire. Be sure to wear your Magickal jewelry, if you have any. Sit quietly and meditate for a little while - to ground and center. When you feel ready to begin, play some quiet peaceful music for the Ritual. Cast the Circle... begin the Ostara Sabbat Ceremony by sitting quietly for a few moments, then say these words aloud in dedication: "Winter's bareness has subsided, from the death of Winter springs new life! Spring is coming to the land. The days grow longer, warm breezes begin to stir...

All around me I see signs

The growing things are beginning anew.

It is a resurrection of the dance of life

The dance of the stems and stalks As they push forth from the Earth. It is the season of creation. Growth has turned outward. The land has become fertile again. The Earth is caressed by the loving touch of the Mother.

Where Her hand passes:

Atoms twine together to create growth. Buds burst open, leaves and vines unfurl. She creates a vision of green beauty. Beauty so breath-taking after the dark solitude of Winter. It is this vision that we celebrate on Her day of Ostara.

The world recreating itself

Returning from the death of Winter,

Into the new life of Spring

Through the love of the Lord and the Lady." Sit quietly again and reflect on the meaning of the Spring Season for a few moments. When you are ready, pick up your wand and hold it in your power hand, face the North and with your arms outstretched and say: "The time of change is upon us again - the Equinox comes, the Wheel turns... The Wheel of the Year turns on and on, bringing us all to and from each Season, and from and to another... What will be is. What was will be. All time is here and now in this Sacred Space. I now pause to watch the Wheel turn, and cast this Circle on this blessed day/eve. to celebrate this season of balance known as Ostara, the Vernal Equinox - the time of new birth and new beginnings. In this moment between time, I come to praise the bountiful young Goddess. and Her son-lover, the Great Horned God of renewal. for Their blessings of fertility, warmth and life renewed.

I wish to give thanks and feel myself as a part of

the relentlessly turning Wheel of Life, Death, and Rebirth." Pause and reflect for a few moments, then continue, saying: "O Great God of Strength, New Beginnings, and Fertility, who has been known as Cernunnos, Herne, Pan, the Great Horned God, and the Lord of the Forests - Grant me strength, power, and understanding, throughout this season and always. O Great Goddess of Love, New Beginnings, and Fertility, who has been known as Blodeuwedd, Eostre, Astarte, Aphrodite, and the Maiden Lady of the Moon -

Teach me the secrets of the Mysteries

and the ways of magick." Still holding the wand in your power hand, pause and reflect again for a few moments, then say these words: "Behold, the Lord and Lady of life and the giver of life. Without Her Lord, the Goddess is barren. Without His Lady, the God has no life. Each is needful of the other for completion and power, as Sun to Earth, the spear to the cauldron, spirit to flesh, human to human."

Rap the side of the cauldron lightly with the wand, say:

"O Great Goddess, be with me now. in your aspect of the Maiden, the fair one who brings joy and new life."

Ring the bell once and say:

"O Great God of renewal, be with me now. in your aspect of the Lord of the Forests, the Horned God who brings warmth and love."

Rap the cauldron once more with the wand and say:

"May the strength of the old enter into the new. Great Lord and Lady, make all things strong and giving of new life. Blessed be." Pick up the burning incense and carry it once more around the Circle deosil. Set it back down and say these words: "Awake! All creatures in the realm of Earth, awake! Greet the Maiden and Her Lover, who herald the coming of Spring." At this time, symbolically present yourself with your new Springtime gift - the potted plant (or plant the actual seed or seedling in the soil and then present it to yourself). Say these words: "As this tiny plant/seed/seedling begins its life anew, so do I now begin to manifest my new desires for the coming year." Pick up your athame and touch its tip to the paper, and say: "Now I cast behind me the darkness of Winter and the past. I look only to that which lies ahead.

This is the time for me to plant seeds in the

physical, mental, as well as spiritual realms." Now write down your desires for the coming year on the slips of paper. Write only one desire on each piece of paper. Fold the papers and hold them up over the altar in offering to the Old Gods. Say these words: "This is a joyous time, a time for planting. With joy and trust, I place these requests in the hands of the Goddess and Her Lord." Light the papers afire in the flame of the Fire candle and drop them one by one into the cauldron to manifest as the Gods see fit. As you do so, say: "These thought-seeds I do willingly place into the hands of the Lady and Her Lord, that these desires and dreams may manifest and become reality. By the free will of All, and with harm to none, as I will, so shall it be done." When you are finished, proceed with the Cakes and Ale Ceremony, followed by Releasing the Circle in

your usual manner. - By Storm Wing

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