As above so below.
Everything in the universe has the same point of origin, and as such it follows that the laws that govern any plane of existence or dimensional space at any given level are subject to the same laws.
In esoteric or spiritual literature you will often find mention of what are reffered to as "planes of energy" such as the astral plane, in truth there is no exact distinction or division between any of these "planes" other then the the rate of vibrational energy they contain, so basically the term "plane" is used to group together certain phenomena or aspects together in a way that we can better mentally visualize the structure of the universe.
These planes are usually described as being three major groups which are, the mental plan, the spiritual plane and the physical plane, within these major groups are several sub-groups which can be considered states or conditions, these include the plant mind, the animal mind, the human mind and the mineral mind, we then also have to include the existence of entities, beings and souls.
At each given level from the lowest to the highest plane it is the rate of vibrational energy that manifests the said plane.
Particles of energy make up each plane and include everything from solid matter, radioactive materials, electricity and so on. Sub-divisional forces such as gravity and attraction are essentually the same but distanced by the rate of vibration.
There are many suddivisions and varying levels within any plane, so if we take the human mind as example, we have the basic everyday layman or woman who live their lives without any spiritual thoughts, compare that with the master or adept, who with practice, has learned the techniques to raise the frequency of their thoughts to a higher spiritual levelwhere they can experience hightened states of conscious existence at will.
As the laws that govern each level of existence it follows that higher dimensional beings must raise their vibrational energy to a point where the can in turn communicate with yet higher dimensional beings, so an angel may communicate with a demi-god who in turn communicates with a god, for example.
With all this in mind we find that all the universal planes and their sub-divisions are connected at some subtle level by varying degrees of energy and the laws that govern that energy, even the lowest form of energy is only seperated from the highest by its rate of vibration.
In magickal terms this gives us a great advantage, in that we have the knowledge that "all things within the universal whole" are but a transcendence of thought or vibration from each other. To enter a higher state of conscious experience we need to raise the vibrational rate of our thoughts beyond those of our base reality.
When this higher state of consciousness is achieved we find that the universal laws will allow us to opperate in the exact same way as we do at our base reality level. On return to that base level things are never quite the same, we bring back the experience of the higher plane of energy, which gives us the ability to see or base reality through "higher dimensional eyes".It allows communication with and control of the fundamental base energy that surrounds us. as its energy now exists at a lower level then that of our experience it gives us a certain understanding and power over that energy.
Monday, November 22, 2010
Tuesday, November 16, 2010
An Essay on Modern Magik
Liber Librae Magikum
sub figura 74
Publication in class *** of S.•.S.•.S.•.
Do what thou wilt shall be the whole of the Law.
Aleister Crowley defined Magik as: ‘The science and art to cause physical change in conformity with the Will.’ Although Magik has many forms, in its complete sense it’s the work of evaporating the discrimination between the internal and external forces of nature- Magnum Opus.
Magicians categorize their environment with elemental, planetary, and zodialogical concepts. However, the nature of these symbols is largely misunderstood- even by occultists.
The reason that people misunderstand or attribute confusing nomenclature and concepts to traditional occult symbols is because the nature of a Magik symbol can not be conveyed through language- it must be experienced to be understood.
Many times the act of transmitting the meanings of symbols from one person to another becomes dogmatic and the nature and power of the symbol and what it meant to the initiator is lost. In turn, people adopt zealous opinions about what the symbol means, and their arguments are held up on the worlds of their predecessors.
The purpose of Magik is not to conquer one another with dogmatic puzzles. It’s to transform our bodies and minds into something that it’s not. The purpose of Magik is to transform our material body into a body of light- LVX.
It’s precisely this reason that we must recruit the most modern of all the sciences to help in our effort. We must understand that it’s inside every cell in our body that we have the power of transformation. We can transform our genetic code in powerful metabolic ways. With a holistic understanding of the nature of our minds and bodies, and the electromagnetic current upon which our body feeds, we illuminate the interior of each of the cells in our bodies.
Technically speaking, the purpose of ritual in Magik is to create novel stimuli in which our brains will in turn generate new neuronal pathways and connections, which connections are the portal to the aetheric realms to which we return once the pathway and connection has been properly and habitually re-enforced.
Such pathways, as every other neural circuit, interact with the human body in powerful and subtle metabolic ways- interacting with many components of the individual’s genetics. Rituals can easily cause suppression or expression of particular desired or undesired genetic dispositions.
However, a critical aspect of understanding one’s genetic capabilities and shortfalls is knowledge of one’s history. For instance, knowing one’s family history includes diabetes can allow for preventative measure to help suppress that disposition. Similarly, with Magik, knowing one’s human history can offer a broader perspective of possibilities.
Human origins are a critical element to Occult practice, and especially modern Magik. It’s considered that in the history of human beings, the environment in which we live and have lived can transform our metabolic states and reconstitute the entire phenomenon of what we call consciousness and thought.
Really, not until the early industrial era in the mid 1800’s did human beings have the opportunity to express themselves individually. There has simply been no room in societies before collective imperialism to allow some sense of individuality beyond the state of the cult to shape an individual’s behavior. This has caused a catastrophic psychosis in collective civilizations. The remnant of this collective stratum upon which early and pre-modern humankind posited their existence, can be seen in some tribal societies that lack the individual in their rank order- or even a syntax for the individual in their language. The safety of lacking an individual consciousness is a powerful drive which humankind is once again on the verge of digression. The radical call for socialism and communism in current societies relates this primeval reluctance for self actualization and self responsibility. This is not the case for the Magician- and now we face this battle on the Earth for the Battle for our personal Liberty and Magickal heritage.
The emerging archetypes of the internet and mass communication and global society will become powerful mental constructs that may be used to suppress genetic predispositions for individualistic thinking and individual behavior. Such powerful urges inside our deep and unconditioned genetic base are given opportunity at specific points in the transit of the Solar System, this can be seen in the basic geothermic record of the rising and falling of temperatures, and in turn societies and migrations.
Until recently, psychologists believed that once the human brain cased development it immediately began mortification and no new neuronal generation occurred. This is now known to be inaccurate- in fact, adults continue to generate new neurons. This means that all through the course of human development the human brain is still seeking and has the capacity for new knowledge.
As magicians we must seek new knowledge- not recondite heaps of dogma. Therefore, now instead of balancing the traditional four elements associated with Magick, we seek to explore the Seven Regions of the Human Universe. Each of the Seven regions is a Dimensional Portal, the regions are the Metaphoric, Metaphysic, Metatonic, Metabolic, Metapsychic, Metacthonic, and Metatronic.
After the emergence of the H.G.A., the aspirant will have the Knowledge to compose their own rites. This is necessary because each individual has a particular genotype, and in order to interact with their genotype the rites must be designed specifically to do so. Of course, these particular rituals can only be gotten by the individual.
Once the effects of a Magikal interaction can be controlled- the aspirant is immediately pulled into the Abyss. After which’s exit, the aspirant becomes a Metatron. A Metatron is Supernal, and has activated and suppressed the proper aspects to their genetic code.
Love is the law, love under will.
Sincerely and Eternally-
PAX ET LUX!
Daniel L.M., Alexander Oz/SaON!
sub figura 74
Publication in class *** of S.•.S.•.S.•.
Do what thou wilt shall be the whole of the Law.
Aleister Crowley defined Magik as: ‘The science and art to cause physical change in conformity with the Will.’ Although Magik has many forms, in its complete sense it’s the work of evaporating the discrimination between the internal and external forces of nature- Magnum Opus.
Magicians categorize their environment with elemental, planetary, and zodialogical concepts. However, the nature of these symbols is largely misunderstood- even by occultists.
The reason that people misunderstand or attribute confusing nomenclature and concepts to traditional occult symbols is because the nature of a Magik symbol can not be conveyed through language- it must be experienced to be understood.
Many times the act of transmitting the meanings of symbols from one person to another becomes dogmatic and the nature and power of the symbol and what it meant to the initiator is lost. In turn, people adopt zealous opinions about what the symbol means, and their arguments are held up on the worlds of their predecessors.
The purpose of Magik is not to conquer one another with dogmatic puzzles. It’s to transform our bodies and minds into something that it’s not. The purpose of Magik is to transform our material body into a body of light- LVX.
It’s precisely this reason that we must recruit the most modern of all the sciences to help in our effort. We must understand that it’s inside every cell in our body that we have the power of transformation. We can transform our genetic code in powerful metabolic ways. With a holistic understanding of the nature of our minds and bodies, and the electromagnetic current upon which our body feeds, we illuminate the interior of each of the cells in our bodies.
Technically speaking, the purpose of ritual in Magik is to create novel stimuli in which our brains will in turn generate new neuronal pathways and connections, which connections are the portal to the aetheric realms to which we return once the pathway and connection has been properly and habitually re-enforced.
Such pathways, as every other neural circuit, interact with the human body in powerful and subtle metabolic ways- interacting with many components of the individual’s genetics. Rituals can easily cause suppression or expression of particular desired or undesired genetic dispositions.
However, a critical aspect of understanding one’s genetic capabilities and shortfalls is knowledge of one’s history. For instance, knowing one’s family history includes diabetes can allow for preventative measure to help suppress that disposition. Similarly, with Magik, knowing one’s human history can offer a broader perspective of possibilities.
Human origins are a critical element to Occult practice, and especially modern Magik. It’s considered that in the history of human beings, the environment in which we live and have lived can transform our metabolic states and reconstitute the entire phenomenon of what we call consciousness and thought.
Really, not until the early industrial era in the mid 1800’s did human beings have the opportunity to express themselves individually. There has simply been no room in societies before collective imperialism to allow some sense of individuality beyond the state of the cult to shape an individual’s behavior. This has caused a catastrophic psychosis in collective civilizations. The remnant of this collective stratum upon which early and pre-modern humankind posited their existence, can be seen in some tribal societies that lack the individual in their rank order- or even a syntax for the individual in their language. The safety of lacking an individual consciousness is a powerful drive which humankind is once again on the verge of digression. The radical call for socialism and communism in current societies relates this primeval reluctance for self actualization and self responsibility. This is not the case for the Magician- and now we face this battle on the Earth for the Battle for our personal Liberty and Magickal heritage.
The emerging archetypes of the internet and mass communication and global society will become powerful mental constructs that may be used to suppress genetic predispositions for individualistic thinking and individual behavior. Such powerful urges inside our deep and unconditioned genetic base are given opportunity at specific points in the transit of the Solar System, this can be seen in the basic geothermic record of the rising and falling of temperatures, and in turn societies and migrations.
Until recently, psychologists believed that once the human brain cased development it immediately began mortification and no new neuronal generation occurred. This is now known to be inaccurate- in fact, adults continue to generate new neurons. This means that all through the course of human development the human brain is still seeking and has the capacity for new knowledge.
As magicians we must seek new knowledge- not recondite heaps of dogma. Therefore, now instead of balancing the traditional four elements associated with Magick, we seek to explore the Seven Regions of the Human Universe. Each of the Seven regions is a Dimensional Portal, the regions are the Metaphoric, Metaphysic, Metatonic, Metabolic, Metapsychic, Metacthonic, and Metatronic.
After the emergence of the H.G.A., the aspirant will have the Knowledge to compose their own rites. This is necessary because each individual has a particular genotype, and in order to interact with their genotype the rites must be designed specifically to do so. Of course, these particular rituals can only be gotten by the individual.
Once the effects of a Magikal interaction can be controlled- the aspirant is immediately pulled into the Abyss. After which’s exit, the aspirant becomes a Metatron. A Metatron is Supernal, and has activated and suppressed the proper aspects to their genetic code.
Love is the law, love under will.
Sincerely and Eternally-
PAX ET LUX!
Daniel L.M., Alexander Oz/SaON!
Friday, October 15, 2010
Liber Qaah Enoas
Liber Qaah Enoas
sub figura 93
Publication in class A of S.S.S.
S.A.O.N is the formula of resurrection, it is a cryptic term for the Son of On, which in Khemetic is pronounced Sa On. On is a representation of the Highest God and the Light that God wields. Thus a Son of On is literally the Son of the Light of God. This is a Magickal formulae- meaning that there is a deeper meaning than that ‘every man and every woman is a star.’ This statement is alluding to the potential of every man and every woman, not the inherent and manifesting state of each man and woman. This means that for each person to reach their full potential, that os star hood and the enlightening consciousness of the Light of God, that each person must fulfill their Magickal duty and claim for themselves this Light; otherwise it is extinguished at death. The formula of S.A.O.N. ritualizes the Magickal process of maintaining the activated Light- and through the rite the Magician comes to understand the subtle and tenacity of this very elusive Light.
The process of Birth, Life, Death, and Resurrection is this process. This is not referring to the four natural stages of birth, life, death, and resurrection- but instead the Magickal process. Summed up this means Initiation, Ritual, Rejection, and Emergence.
Ace of Diamonds
The outside letters N.O.A.S. equal 93, the number of Thelema. And N.O.A.S. is SAON (Hebrew) which is 180 because Aleph equals zero which formulates SON (Hebrew).
T is the winter solstice which is also the Devil, eye, pole star, the temple of Set which are all the Pillar of Asar, Djedi.
The Elders are (I.e.: supergalaxies or the spectrum) twenty four times 15◦. The Archons are the four forces times 60◦. The Shemhamphorash are star systems which are 72◦ times five. There are 30 ethers, roughly each having 12◦, in the daily, yearly, and processional cycle.
N.O.A.S. = I.N.R.I. which is L.V.X., which is N- the cross, O- the swastika, A- typhoon the trident, S- the rising star; thus the magic word N.O.A.S., ‘ye are become.’
AG NA MAD I SAH NA MAD = 400 which is the Tau (the word of the second ether). A.N.M.I.S.N.M. = 353 which is also Ds Gahk Iadnah (those who are the spirits of knowledge = 353). The magic word A.N.M.I.S.N.M. = 353 = 400. Also, the magic word A.N.M.I.S. = 213, 353 + 213 = 566 which is SUD… (Hebrew). 213 = IAIPOR (flaming) and SIAION (temple).
THE MAGIC WORD QAAH ‘NOAS = LVX = Tau = 353 = 400 is the septagram..
THE MAGIC WORD QAAH ‘NOAS is QUN (Hebrew) = 156 which is the septagram.
The second ether ARN also 156. QAAH ENOAS (Enochian) = 156.
sub figura 93
Publication in class A of S.S.S.
S.A.O.N is the formula of resurrection, it is a cryptic term for the Son of On, which in Khemetic is pronounced Sa On. On is a representation of the Highest God and the Light that God wields. Thus a Son of On is literally the Son of the Light of God. This is a Magickal formulae- meaning that there is a deeper meaning than that ‘every man and every woman is a star.’ This statement is alluding to the potential of every man and every woman, not the inherent and manifesting state of each man and woman. This means that for each person to reach their full potential, that os star hood and the enlightening consciousness of the Light of God, that each person must fulfill their Magickal duty and claim for themselves this Light; otherwise it is extinguished at death. The formula of S.A.O.N. ritualizes the Magickal process of maintaining the activated Light- and through the rite the Magician comes to understand the subtle and tenacity of this very elusive Light.
The process of Birth, Life, Death, and Resurrection is this process. This is not referring to the four natural stages of birth, life, death, and resurrection- but instead the Magickal process. Summed up this means Initiation, Ritual, Rejection, and Emergence.
Ace of Diamonds
The outside letters N.O.A.S. equal 93, the number of Thelema. And N.O.A.S. is SAON (Hebrew) which is 180 because Aleph equals zero which formulates SON (Hebrew).
T is the winter solstice which is also the Devil, eye, pole star, the temple of Set which are all the Pillar of Asar, Djedi.
The Elders are (I.e.: supergalaxies or the spectrum) twenty four times 15◦. The Archons are the four forces times 60◦. The Shemhamphorash are star systems which are 72◦ times five. There are 30 ethers, roughly each having 12◦, in the daily, yearly, and processional cycle.
N.O.A.S. = I.N.R.I. which is L.V.X., which is N- the cross, O- the swastika, A- typhoon the trident, S- the rising star; thus the magic word N.O.A.S., ‘ye are become.’
AG NA MAD I SAH NA MAD = 400 which is the Tau (the word of the second ether). A.N.M.I.S.N.M. = 353 which is also Ds Gahk Iadnah (those who are the spirits of knowledge = 353). The magic word A.N.M.I.S.N.M. = 353 = 400. Also, the magic word A.N.M.I.S. = 213, 353 + 213 = 566 which is SUD… (Hebrew). 213 = IAIPOR (flaming) and SIAION (temple).
THE MAGIC WORD QAAH ‘NOAS = LVX = Tau = 353 = 400 is the septagram..
THE MAGIC WORD QAAH ‘NOAS is QUN (Hebrew) = 156 which is the septagram.
The second ether ARN also 156. QAAH ENOAS (Enochian) = 156.
S.S.S. MAGISTER REGIMINE
MAGISTER REGNUM of S.•. S.•. S.•.
by 777
The Rites of S.S.S.
Liber Crux Lucis sub figura 711
The three phases of the adept.
Liber Stella Solaris sub figura 360
The four aspects of the solar nature of the adept. This rite functions as do the Banishings of the old systems.
Liber Qaah Enoas sub figura 93
S.•. A.•.O .•.N.•. is the formula of resurrection for the New Aeon and is a cryptic term for the Son of On. The formula of S.A.O.N. ritualizes the Magickal process of maintaining the activated Light- and through the Rite the Magician comes to understand the subtlety and tenacity of this very elusive Light. The process of Birth, Life, Death, and Resurrection is this process. This is not referring to the four natural stages of birth, life, death, and resurrection- but instead the Magickal process. Summed up this means Initiation, Ritual, Rejection, and Emergence.
The Calls of Pan
The Calls of Pan are the aspect in S.•.S.•.S.•. in which Cosmic Light is harnessed in accord with the movement of the galaxy and stars. The Rite is performed at the Dawn f each new equinoctial sign. However, precessional signs are used, and thus a default sign can be used for overarching Rituals of the Cosmic Order.
Liber Missa Lucis (Bhetut) sub figura 72
The Mass of Light is the central public ritual of S.•.S.•.S.•. and it is also the central private ritual. Inside the Mass of Light are all other Rituals of S.•.S.•.S.•.. The Mass of Light should be performed every New Moon either by oneself, or with others.
Liber ChePh CheTh sub figura 418
The Chant of the Stele of revealing is the proclamation of the Ancient Khemetic intonation of Ankh Af Na Khonsu.
Liber Serpenta Septa Stella sub figura XXX
Aligns the adept with the Temple of set, which is the Northern Star. This alignment allows the adept to draw from the electromagnetic impulse of the earth and the Cosmic Djed Pillar.
Liber OM ABRAXA sub figura 666
Liber Om Abraxa tunes the electrical current of the Adept regarding the six points on the circuit : the left base of the central nervous system, the right base of the central nervous system, the heart Chakra, the Perceptual system, which reside in the base of the neck, or the limbic system, the neuronal cortex, or the mystical third eye, which is the frontal cortex, and finally the electrical impulse projected by the activity of the entire nervous system, which is the aura.
by 777
The Rites of S.S.S.
Liber Crux Lucis sub figura 711
The three phases of the adept.
Liber Stella Solaris sub figura 360
The four aspects of the solar nature of the adept. This rite functions as do the Banishings of the old systems.
Liber Qaah Enoas sub figura 93
S.•. A.•.O .•.N.•. is the formula of resurrection for the New Aeon and is a cryptic term for the Son of On. The formula of S.A.O.N. ritualizes the Magickal process of maintaining the activated Light- and through the Rite the Magician comes to understand the subtlety and tenacity of this very elusive Light. The process of Birth, Life, Death, and Resurrection is this process. This is not referring to the four natural stages of birth, life, death, and resurrection- but instead the Magickal process. Summed up this means Initiation, Ritual, Rejection, and Emergence.
The Calls of Pan
The Calls of Pan are the aspect in S.•.S.•.S.•. in which Cosmic Light is harnessed in accord with the movement of the galaxy and stars. The Rite is performed at the Dawn f each new equinoctial sign. However, precessional signs are used, and thus a default sign can be used for overarching Rituals of the Cosmic Order.
Liber Missa Lucis (Bhetut) sub figura 72
The Mass of Light is the central public ritual of S.•.S.•.S.•. and it is also the central private ritual. Inside the Mass of Light are all other Rituals of S.•.S.•.S.•.. The Mass of Light should be performed every New Moon either by oneself, or with others.
Liber ChePh CheTh sub figura 418
The Chant of the Stele of revealing is the proclamation of the Ancient Khemetic intonation of Ankh Af Na Khonsu.
Liber Serpenta Septa Stella sub figura XXX
Aligns the adept with the Temple of set, which is the Northern Star. This alignment allows the adept to draw from the electromagnetic impulse of the earth and the Cosmic Djed Pillar.
Liber OM ABRAXA sub figura 666
Liber Om Abraxa tunes the electrical current of the Adept regarding the six points on the circuit : the left base of the central nervous system, the right base of the central nervous system, the heart Chakra, the Perceptual system, which reside in the base of the neck, or the limbic system, the neuronal cortex, or the mystical third eye, which is the frontal cortex, and finally the electrical impulse projected by the activity of the entire nervous system, which is the aura.
The Ritual of the Septagram
Liber S.•.S.•.S.•.
sub figura LLLCXV
Publication in class B of S.•.S.•.S.•.
by 77 et 777
‘The Light upon the earth Enters the Son to overcome the Darkness; the Mother Mourns in Heaven.’
After Crux Lucis † et Stella Solaris † move to the East, where the sign of LVX is made after intoning the name ON with a great exhalation, the tone of E Natural is visualized, along with the number 711, the Sun A.T.U., and the sign of Aquarius.
Then move to the North, where the sign of EARTH is made after whispering the name Nu, the tone of D Flat is visualized, along with the number ***, the Star A.T.U., and the sign of Scorpio.
Then move to the West, where the sign of the ENTERER is made after proclaiming the name SaON, the tone of B Flat is visualized, along with the number 93, the Lovers A.T.U., and the sign of Leo.
Then move to the South East, where the sign of HORUS is made after being silent about the name Ra Hoor, the tone of G Flat is visualized, along with the number ***, the Judgment A.T.U., and the sign of Ares.
Then move to the North East, where the sign of APEP is made after intoning the name IAO, the tone of D Natural is visualized, along with the number ***, the Devil A.T.U., and the sign of Sagittarius.
Then move to the North West, where the sign of ISA is made after speaking the name ChEP ChETh with a closed mouth and closed eyes, the tone of B Natural is visualized, along with the number ***, the Hermit A.T.U., and the sign of Virgo.
Then move to the South West, where the sign of SHU is made after sincerely naming the name AThOOR/Anubis, the tone of A Natural is visualized, along with the number *** the Moon A.T.U., and the sign of Cancer.
Then return to ON as One inside the Djed.
sub figura LLLCXV
Publication in class B of S.•.S.•.S.•.
by 77 et 777
‘The Light upon the earth Enters the Son to overcome the Darkness; the Mother Mourns in Heaven.’
After Crux Lucis † et Stella Solaris † move to the East, where the sign of LVX is made after intoning the name ON with a great exhalation, the tone of E Natural is visualized, along with the number 711, the Sun A.T.U., and the sign of Aquarius.
Then move to the North, where the sign of EARTH is made after whispering the name Nu, the tone of D Flat is visualized, along with the number ***, the Star A.T.U., and the sign of Scorpio.
Then move to the West, where the sign of the ENTERER is made after proclaiming the name SaON, the tone of B Flat is visualized, along with the number 93, the Lovers A.T.U., and the sign of Leo.
Then move to the South East, where the sign of HORUS is made after being silent about the name Ra Hoor, the tone of G Flat is visualized, along with the number ***, the Judgment A.T.U., and the sign of Ares.
Then move to the North East, where the sign of APEP is made after intoning the name IAO, the tone of D Natural is visualized, along with the number ***, the Devil A.T.U., and the sign of Sagittarius.
Then move to the North West, where the sign of ISA is made after speaking the name ChEP ChETh with a closed mouth and closed eyes, the tone of B Natural is visualized, along with the number ***, the Hermit A.T.U., and the sign of Virgo.
Then move to the South West, where the sign of SHU is made after sincerely naming the name AThOOR/Anubis, the tone of A Natural is visualized, along with the number *** the Moon A.T.U., and the sign of Cancer.
Then return to ON as One inside the Djed.
Tuesday, October 12, 2010
Back to the Blog-O-Sphere
I want to thank each and everyone of our readers for their patience, as the staff here at MSI: Universal Thelemic Gnosticism took time off to tend to matters in our personal lives. I personally took time to read quite a few books, write a series of posts for future entry on this blog and kept our Facebook fans updated about the same. We will also be expanding some of the side bar features to provide you with access to more reference materials and Internet resources. Finally, I want to take this opportunity to restate my commitment to providing you with lucid, thoroughly researched and validated protocols within the Esoterically diverse system of Modern Scientific Illuminism.
MSI: It's Magick!
MSI: It's Magick!
Saturday, August 28, 2010
Thelemic and Occult-themed Art by Leanna
The fine arts have always played an important role in Western Mystery Traditions. Recently, I came across an artist that fuses Magick, Thelema and other, more exotic themes in her work.. Her name is *--Leanna||Davidson--* (characters added by me to protect her from being "Google-ized"--a courtesy I extend to everyone). The images containing adult-only themes are covered with a white page with a superimposed, grey "caution"-type sign. Clicking on them reveals the pictures that lay beneath the cautionary signage.
Whenever I can, I try to share the music, writings and artistic endeavors of others that flow from their empathetic interpretations and impressions of the various areas of occult exploration.
Whenever I can, I try to share the music, writings and artistic endeavors of others that flow from their empathetic interpretations and impressions of the various areas of occult exploration.
Friday, August 27, 2010
Intro to the Abramelin: Knowldge and Conversation with one's Holy Guardian Angel
Much has been said and written about obtain "Knowledge and Conversation with one's Holy Guardian Angel," or "K&CHGA." While I am not going to address whether or not this process puts one in touch with an actual entity or a facet of their "higher self," I plan to describe the process and other important facets of this all important working, considered to be the pinnacle of Magcikal attainment by many. Subjugating one's Demons, both personal and not so personal is final portion of this elaborate and meticulous protocol. "Energized Prayer," is a term that I feel best suits the main thrust of unification process, though it does not fully describe the entire working. One must prepare themselves for many significant changes that occur within them during the six to eighteen month working. Proper preparation can alleviate many possible snags one could encounter as the work progresses. It is this preparatory period with which I will continue this series of posts.
Thursday, July 29, 2010
The Deeper Implications of Ritual Elements
There are many singular elements that are injected into any ritual that may be done, and while there are consistencies amongst the various magic(k)al schools, there are equally as many variations, so, I would like to address those that are most common, and those that I am familiar with in my own mutated system.
I would first introduce what it is I mean to discuss in regards to things such as cleansing, the use of tools, the generation of your sphere of influence, invocation, evocation, etc. It is not my purpose to tell you how to use these various ritual elements, nor is it my intention to tell you how to perform a ritual. Most of you would already be aware of these subjects, and I wouldn't want to bore you any further with my own dogma.
So what it is I do intend on sharing with you are the deeper dynamics that are going on behind the scene as we perform our rituals. I would discuss thought patterns and beliefs that lie deeply within us that most deeply affect both our needs and desires to do ritual for certain gain (materiel or spiritual) and the outcome of our rituals themselves. I would discuss the metaphysical implications of what it is you are, and are doing, as a magician, wizard, witch, mage, or shaman as you stand and perform your dance before the eyes of Source alone. I would discuss what it is that enriches our lives so profoundly, that which we call "ritual magic."
This will end up being a series, of course, so we will let this posting stand only as an introduction.
I would clarify that for me, it is not the method that is important here (though our methods do have import to each of us personally - I would not take that from you). While different methods, schools and approaches each tap a slightly different magical stream, they are all streams that feed , and are fed by, the major current we call Magic(k), and what I think of simply as being the whole of life itself.
Please don't be concerned whether you are G:.D:. , A:.A:. , OTO, Pagan, Wican, etc. when it seems I don't address something particularly important to your personal practice. Your joy is your joy and will always remain such. Just accept what it is that thrills you, inspires you, or fills even the tiniest space within you that has not yet been noticed.
Sunday, July 11, 2010
"Modern Scientific Illuminism" has added another contributor...
G. Peter Madstone, author of "Dreams of the Magus: Where Angels Fear to Tread," is now contributing to "Modern Scientific Illuminism."
Welocme to "MSI," Pete!
Friday, June 18, 2010
Demystifying the Mystical: Ritual Bathing
In the previous series, we discussed the "Seven Day Fasting Protocol" and its effect on the homeostasis and cleanliness of the internal anatomy. Today, we will discuss the process and importance of cleaning the external body prior to undertaking any major Magickal endeavor. This process helps to align one on all levels. It involves all the senses and prepares the subconscious well in advance of the actual ritual. Aligning your self from the quantum to the Macro scale is imperative for Magickal manifestation.
You will need:
1. Bottle of Rosewater (available at any Mediterranean/Middle Eastern Food store).
2. Mint Leaves.
3. Essential Oils appropriate for the work – Oil of Abramelin is an excellent general choice.
4. Himalayan Pink Salt or Dead Sea Bath Salts.
The Ritualistic Bathing Process:
Form and state your Telos, a statement of intent combined with the desired outcome.
Shower immediately prior to the bath, using a Castile Soap that contains essential oil of Tea Tree from Australia (Do not get it near your eyes—it stings the eyeballs as seriously as Chili Pepper). Why Tea Tree Soap? It is a Castile Soap (a natural liquid soap formula with Kabbalistic significance) that kills fungus, harmful bacteria and deters most allergens. Showering prior to the bath is essential, as you defeat the purpose of true cleanliness by soaking in your own daily dirt. Shampoo? Conditioner? Well, I use two shampoos and no conditioner, alternating every other day between them. They are Selsun Blue because it contains Selenium and prevents dandruff and Crew, because the lady that gave me my purple highlights said that I should, in a very provocative manner (tee-hee, excellent sales tactic). You can use whatever you want, as long as it smells clean and crisp, rinses clean and leaves no residue.
Prepare the bath to a lukewarm temperature. Water temperatures too hot will zap you of your energy and relax you to the point of laziness. Too cold a bath will stimulate you initially, but can initiate your body’s natural defenses from cold by changing blood flow patterns. It is not difficult to fill a tub with water that feels “just right.”
Next, Take three (3) tablespoons of the Pink Himalayan Salt and dissolve it in the finished bath. The salt is imbued with the energy of the Earth's Chakra located in the Himalayan mountains, enhances the electric fields of the body and balances the polarity of your being. Pour eight (8) ounces of Rosewater to provide the floral essence to the experience. Using a One Dram bottle of Abramelin Oil, slowly drip 6-8 drops into the tub while re-stating your Telos and blessing yourself with an affirmation of safety and success. Twist 3 or 4 mint leaves, so as to bring out their aroma and oils. Place them into the tub one at a time while thinking about purity and cleanliness, especially if your operation will involve the invocation or evocation of Angelic/Otherworldly spiritual intelligences and energy. Immerse and breathe deeply. Live in the moment and enjoy this pleasant experience before undertaking your Magickal work, whatever it may be.
Wednesday, May 26, 2010
The Future of "Modern Scientific Illuminism"
After I complete the series, "Demystifying The Mystical," which ultimately serves our readers with the mechanics of the Magickal preparatory operations, we will begin a new phase here, at "Modern Scientific Illuminism." The focus will shift to the theory and practice of modern Thelemic Magick and some specific derivations of these operations which, over the years, have improved upon one or more aspects of the same. This means that in a very progressive manner, we will begin to cover the theory behind implementing Magickal Technology as part of a lifestyle that is advanced and self-directed. Many of these operations assume things like "Ritual purification and Fasting," "Consecration," "Construction of Magickal Tools and Regalia" and the other necessary preliminary steps for success. One of the major topics will be "Knowledge and Conversation with One's Holy Guardian Angel" and its importance to the Great Work. "Building a Strong Astral Vehicle,""Evocation," "Invocation," "Sexual Alchemy," "Solomonic Magick" and "Enochian Magick" are more future offerings that we, in our own inimitable way, will delineate, dissect and disseminate to our readers. Ultimately, our writers plan to offer you the best information we can, given the parameters of the medium, for your individual Magickal advancement.
Thursday, May 6, 2010
Hermetic Reality (Part 2): The Principle of Mentalism
"We can only ever co-create in conjunction with the mental reality of the 'All'..."
Unless the magickal student fully understands the implications of the above statement, they will never be successful, let alone make progress along their chosen path. This principle is quite simple and yet many refuse to try to grasp and/or accept this concept.
"All is All." To understand this, the most important of the Hermetic principles, we must open ourselves to this striking realization. Every atom, at every dimensional level, including the Multiverse and the Astral plane, to the physical plane, our bodies, our breathable air and even the electrical signals by our thoughts are manefestations of one master thought, or mental signal. The "All" creates this very signal, which pulses throughout the fabric of our universe. Although we are a creation of the "All," which, incidently, also gives the gift of free will and as such, we find that we can assert our throughout the entire of the "All."
In magickal terms, it is helpful to use an abstract concept-type model. A simple way to understand this concept is to see the underlying reality as being similar to an elaborate computer program, and "manifest reality," as being the visual output on a monitor.
Using this as a working example, we find that magickal words and rituals work in the manner of viral access codes affecting the universal program and its operating system. Once the "All" grants us access to this program, we can alter the fundermental syntax of the pre-programmed reality towards our desired reality. The manifest output the re-routes it to its co created format, also called "desired outcome." Now, we are not going against the energetic flow of reality; to the contrary, we are in fact, working in conjunction with the manifest reality. We divert the creational path of the "All," but it is still in essence, it is still the creational force of the "All."
We are an integral part of the "All." This fact is inescapable, but when we accept ourselves as a "sub-routine," found somewhere within the source code of the Universal Mainframe, then the base language of Magick becomes our "viral answer" to co-creation.
Thursday, April 22, 2010
A Very Brief History of Probability
by Alexander O.Z.
The importance of mathematics for measurement and predictability is not hard to understand. After all, science’s methods to deal with chance probabilistically legitimized it and teased it away from natural philosophy (Horton, 2005). Experiments gave science ways to isolate causal relationships and to explain its proofs through mathematics and statistics. This Golden Bough of science, however, deals with probabilities and forecasting likelihoods that Laplace says are relative (1795, p. 7) and Paracelsus’ says are simply opinions approved by the wise (Hacking, 1975, p. 41).
Statistics ultimately came to science through the Newtonian concept that observations should be done mathematically and are combinations of reality and error (Stigler, 1999). However, not until a century later with astronomers like Gauss (1777-1855) and Laplace (1749-1827) was probability separated from gaming and applied to scientific observation (Boring, 1961; Stigler, 1999). Other sciences followed. For instance, tradition says that psychology began using statistics with Fechner’s Psychophysics (1860) and that by Ebbinghaus’ memory experiments published in 1885 psychology was firmly fixed with statistics (Stigler, 1999).
However, long before Newton and as far back as at least ancient Greece the world played dice for oracles based upon some sort of probability tables from which they derived the future or the will of the gods (Stigler, 1999). For instance, Alexander visited the famed Oracle at Delphi devoted to the god Apollo before campaigning against Persia (Plutarch, 75). Even a popular Christian story is when the Roman centurions played lots for Jesus’ garment (Luke 23:34). The Latin writer Cicero (106bc-43bc) speaks about dice and that omens were linked with certain combinations, for instance the Venus-throw. His suggestion that the rarity of the combination caused people superstitiously to look for extra meaning could be analogous to modern p-values.
Nothing is so uncertain as a cast of dice and yet there is no one who plays often who does not sometimes make a Venus-throw and occasionally twice or thrice in succession. Then are we, like fools, to prefer to say that it happened by the direction of Venus rather than by chance (Cicero, 44, paragraph 59)? However, after being separated from occultism and gambling probability has become a powerful mathematical tool. And although the history of secular probability is seen in traces in Archimedes’ proof of the Quadrature of a parabola (Pearson, 1978), it’s not until almost 2,000 years later with the beginnings of modern astronomy and the problems of calculating the movements of the planets that the real foundations for a theory of probability theory could be laid.
The Dark Ages lifted during the middle of the 16th century and mathematical ideas begun to percolate through Europe. The Crusades brought the West ideas from the East like the Hindu concepts of number and some of its numerical symbols. Michael Stifel’s Arithmetica Integra (1544), Christoff Rudolff’s Die Coss (1525), and Robert Records’ Grounde de Artes (1540) are some of the first western publications to use mathematical symbols like +, - , and = (David, 1998). However, the beginning of probability is a bit obscure. Partly due to its connection to gambling and the characters associated with that, and partly because of political oppression. Also, like many discoveries the discoverer is not always the one who’s namesake the invention holds (i.e. see Stigler’s theory of eponymy, 1999). For instance, Laplace used the Fornier transformations before Fourier, and Lagrange had the Laplace transformations before Laplace (Stigler, 1999).
Although its actual beginnings are unknown, probability was probably transferred to the public through the mathematician Cardano (1501-1576). However, even the origin of his ideas cannot be traced (David, 1998). However, he was an acquaintance of Leonardo da Vinci, so probability-type ideas may have been known in the esoteric circles of Europe (Tabak, 2004).
Pythagoras, like Paracelsus, is esteemed for his legendary knowledge of many branches of natural science. He is said to have discovered the musical ratios of the pentatonic scale, he discovered the famous Pythagorean Theorem He was also involved with metaphysics and various forms of occultism. Condorcet (1743-1794) believed that Pythagoras began the mathematicization process of nature that Descartes furthered and that Newton ultimately perfected (Baker, 1975). In Baker’s Condorcet: From natural philosophy to mathematics (1975), Egret’s La Prerevolution is cited saying that the function of the European academies should be to galvanize Europe’s scientific research. In other words, academies were to liberate the commoners from beliefs not built upon rationality, such people relied upon the enlightened expertise of the learned societies to dictate what they must think (p. 48). This model of the Academy and its purpose as disseminator of knowledge is not an idea begun during the French Revolution and the post enlightenment; it was also a fundamental of Plato’s Republic. Thus, men like Bacon with his New Atlantis were heavily influenced by classical philosophers, and during this age in Europe, its academic minds wanted to able themselves to communicate and disperse their discoveries to initiate a new sort of Golden Age (Baker, 1975). A utopian lost-age that Plato symbolized as the lost Atlantis in his Timeaus and Bacon revived in his New Atlantis.
Part of ushering in this new scientific age and rational world order (i.e. of Leibniz) was the concept of a universal scientific language. Bacon expressed in his Novum Organum the idea of Table’s of Discovery to classify all natural phenomenons for quantitative measurability, so their underlying laws could be established. Such was Newton’s concept first laid out in his Principia, which put physics on solid scientific ground (Baker, 1975). It’s in following that tradition that Condorcet hoped to bring to the moral and political sciences the rationality that Newton brought to the physical sciences (Baker, 1975).
Condorcet’s desire to bring people a rational world-view and the controversy surrounding his death in prison in 1794 probably led Pearson (1978) to make the obscure statements that he was the enemy of the Jacobins and had been driven to death, as were all men of science and especially those of probability (p. 651).
Nevertheless, regarding probability what can be certain is that Cardano (1501-1576) published Opus novum de proportionibus where he put forth the binomial coefficients and a binomial theorem, and also Liber de ludo aleae published posthumously in 1663 and which is said to be first systematic conception of probabilities (Hacking, 1975; Stigler, 1999; Pearson, 1978). His error however, was that he conceived probability in a way that in three throws of the dice there was a fifty percent chance that any certain number would be had, instead of the correct forty-two percent (Tabak, 2004). Ultimately, Cardano was a superstitious man who apparently liked to gamble and could not shake the notion of luck. He believed that the will of the gambler had a play in the outcome even when casting a fair dice. In fact, De Moivre inserted an argument against Cardano’s invocation of will in his Doctrine of Chances (Tabak, 2004).
Galileo catalogued all the possible combinations of three dice in a fragment written between 1613 and 1623 titled Sopra le Scoperte dei Dadi (David, 1998), although it’s said he cared little for the subject (Tabak, 2004). The well-known scientist Pascal (1623-1662) wrote a work on the same subject Traite du triangle arithmetique in 1654 that was published posthumously in 1665. Pascal’s book on probability was the field’s first full-fledged encounter with the binomial distribution (Stigler, 1999).
Tabak (2004) says that probability began with a dialogue through letters between Fermat (1601-1665) and Pascal (1623-1662) in which they were discussing possible solutions to a popular gambling puzzle. Although they did not sort out a full theory of probability, nor speak of it as such, they did bring the concepts further than Galileo and Cardano. What’s important is they found that although they could not predict an individual cast of the dice, they could predict the relative frequency that certain casts would occur over many throws.
However, one of the first works devoted exclusively to probability was a small fifteen-page booklet by Dutch mathematician Christian Huygens (1629-1695) published in 1657 in Leiden De Raciocinniis in Aleae Ludo (Laplace, 1795). De Raciocinniis became a principle treatise on the theory of probability for fifty years. Huygen’s influence did not vanish after his death; Jacob Bernoulli (1654-1705) admits to have absorbed Hyugens’ work into his own Ars Conjectandi (1713). Ars Conjectandi was incomplete at James’ death, and was published posthumously by his nephew Nicholas Bernoulli (Laplace, 1795; Pearson, 1978). In this work, Bernoulli put forth his theory of large numbers and of independent events (Stigler, 1999; Tabak, 2004).
It is however, Pitcairne’s 1693 dissertation as Stigler (1999) suggests that shows the first explicit use of probability (p. 216). In this example, Pitcairne argued that strainers and sieves could not account for bodily secretion as previously thought. He laid out this theory using Huygen’s probability, and grains and sieves to demonstrate the argument that such a mechanism would be ineffective. Pitcairne then attempted to apply the sieve mechanism to bodily secretion using a more complicated concept of sieve, only still to find the mechanism to fall short. He realized that he could not provide a solution for this phenomenon. He said in this same lecture that the nature of all bodies is the same (Stigler, 1999, p. 217). Ultimately, he argued against the known mechanism of secretion using a probabilistic argument.
However, just as now, not everyone wanted to derive knowledge of humankind through mathematics. Edward Eizat’s Apollo Mathematicus argued very much against extracting knowledge of man mathematically, and called Pitcairne’s approach gibberish. He claimed that sieves based on mass and shape do not account for the diversity in nature. Eizat believed that math would turn the world upside-down and overturn the ancient landmarks that our fathers have set (Stigler, 1999, p. 230). He believed that medicine should not be overtaken by Pitcairne’s speculative science of mathematics, because medicine was rational and empirical (Stigler, 1999). The confrontation between these two men laid the groundwork for modern medical science, and launched the still relevant criticism of experimental science, which is validity (Stigler, 1999).
From the 17th and 18th centuries, a symbiosis began between mathematics and the other sciences. Although there were a number of important mathematical contributions in the 18th century, Stigler (1986) says that the single most important contribution of the 18th century to statistics was Least Squares. Three scientific problems are related to the story of Least Squares during the 18th century. These three scientific problems are the shape of the earth, the motion of the Moon, and the perturbations of Jupiter and Saturn. However, one of these problems was of greater importance at that time due to its commercial and naval use- the motion of the moon. The mastery of the motion of the moon held incredible importance to sea navigation because it meant navigational freedom. In 1714, England offered a monetary reward to the discoverer of the highly prized longitude at sea (Stigler, 1986).
Mathematician Tobias Mayer (1723-1762), who collected data of lunar observations between April 1748 and March 1749, was first to understand the importance of realizing the true error through averaging out multiple observations. Although Stigler (1986) says he was a bit optimistic about his formulas- claiming proof of an inverse relationship between the amount of observations and the determinant results.
However, once moved from games to observations, then from observations to the error in the observations (i.e. Simpson), probability really started to become useful. In other words, once from astronomical observations the random distribution of errors of these observations could be gathered, the concept of inverse probability could be brought out (Stigler, 1986). An important step regarding the evolution of statistics was the inverse probability of Bernoulli and De Moivre (David, 1998).
During his lifetime, De Moivre (1667-1754) became close friends with Newton (Pearson, 1978). Pearson (1978) offers an image of De Moivre sitting in a coffee house at a dirty table accompanied by a degenerate gambler with Newton tunneling through the cafe to Moivre’s table for a discussion. De Moivre’s first paper was presented to the Royal Society in 1695 and was an expounding of Newton’s theory of fluxions, which became modern differential calculus (Pearson, 1978). De Moivre published his Doctrine of Chances in 1756 in which’s introduction Huygens was offered inspirational credit (Tabak, 2004). Although there is more insight than actual mathematical theory and formula in his treatise, he does supply the concept of the bell-curve. De Moivre uses this bell curve concept a bit different than it is used today- not conceptualizing the continuous distribution that it’s modeled around today (Pearson, 1978; Tabak, 2004). Also, DeMoivre is said by Pearson (1978) to have developed the concept of standard deviation, which De Moivre called the measure of dispersion.
In addition, another important statistical concept was determined in the 18th century by Thomas Simpson (1710-1761), the density function, and in 1757 he published a letter considered the first publication of a continuous error distribution (Stigler, 1986). Pearson (1978) suggests that Simpson’s The nature and laws of chance (1740) is little more than a summary of the second edition of De Moivre’s Doctrine of chances (1738), even that Simpson uses some of De Moivre’s examples without citing them. A rampant issue apparently with Simpson, as Pearson (1978) attacks Simpson again for having stolen De Moivre’s results and published them in his own 1742 treatise on annuities.
Stigler (1986) suggests that another main statistical product of the 18th century was the inversion of the probability analyses of Jacob Bernoulli and De Moivre. Stigler (1986) says that it was Simpson’ and Bayes who teased the concepts away from games and dice, and focused astronomical observations and the errors of observations, which in turn inspired Bernoulli. Bayes’ An essay toward solving a problem in the doctrine of chance was read by Richard Price to the Royal Society in 1763. There’s an anecdotal note that Bayes’ may have been working on a mathematical model to trace to the First Cause. However, partly due to lack of appeal among their contemporaries, and Bayes’ lack of publishing, it was not until Laplace that this concept was brought into a broader use and application (Stigler, 1986).
Laplace (1749–1827) was a French astronomer and mathematician probably most known for his treatise Mécanique Céleste (1802). However, he is widely credited with formulating the theories that later became associated with Bayes’. Pearson (1978) says that Laplace drew heavily from De Moivre, Bayes, and Lagrange, and does not give these three men enough acknowledgements. Laplace also speculated on the origin of the solar system and the existence of black holes. He wrote two papers that would gain him a reputation as a mathematician before he was elected into the Académie in 1773 (Stigler 1986). He in 1795 gave lectures at the Ecole Normale under the heading Theory of analytic probability, but didn’t publish them until 1812 (Pearson, 1978). Pearson suggests that probably Laplace was not involved in mathematics during this time because of the political climate, the same politics that may have stifled Condorcet and may have led to his death. People, Pearson (1978) suggests, were more concerned with their astrological reading than the math behind astronomy. It was much safer to deal with the zodiac than with probabilities. For the same reasons, Laplace probably made no mention of Condorcet in his treatise of 1795 (Pearson, 1978).
However, regarding statistics, Laplace suggests that data collection and data treatment lead to varying interpretations of data. Thus, individual inclinations and history become relevant (Laplace, 1795; Pearson, 1978). Laplace (1795) also said that numerous comparisons were the only way to get to the truth, and that probability was done through a categorization process based upon sameness. He glorified Francis Bacon in his Essay (1795) for embracing the experimental method. Laplace is known to have said to Napoleon when asked of God that he had no need of that hypothesis.
By far, the most famous family in a history of math and statistics is the Bernoulli family. Many generations of Bernoulli’s enter into the history of science and mathematics (Tabak, 2004). Another prominent mathematician from the famous Bernoulli line was James’ (i.e. Jacob) brother Daniel (1700-1782). Daniel Bernoulli brought the statistics of the 18th century a bit further with his theory that the arithmetical mean of a set of observations cannot be accurate because it does not weight the each data point, and they should be weighted because they are not all equally valid observations. Bernoulli saw that astronomers remedy this by eliminating the extreme observations before calculating the mean. Bernoulli suggested that errors would be accumulated equally above and below the true point, and errors closer to the true point would be more likely while those further would be less likely. This he surmised would generate a distribution of error likened to a semicircle. His claim was that by this method a truer mean could be gathered than by simply averaging out all the original scores (Stigler, 1999). Bernoulli sent his paper to St. Petersburg for publication in 1778. Euler inserted a commentary before the paper was published. Sigler (1999) suggests that this may have made Bernoulli quite happy, as Euler was perhaps the most prolific mathematician of all time (p. 305).
Legendre (1752-1833) was a mathematician who wrote on various subjects including geometry, gravitational theory, and was among those who measured the meridian arc in 1795. However, in 1805 Legendre published a work that introduced the concept of summing the squared error terms (Stigler, 1986). Legendre suggested that by doing this a balance was generated to stop the bias of the extremes (Stigler, 1986). But, also others have laid claim to this technique: Adrain published it in late 1808 or early 1809, and Gauss in 1809. However, and whoever had it first, Legendre published it first. Nevertheless that did not stop Gauss from claiming to have used the method since 1795 (Stigler, 1999).
Most notable in statistics in the 19th century is probably Francis Galton’s (1822-1911) invention of regression in 1869 while researching human heredity. Stigler (1986) says that though the mathematical foundation (i.e. Least Squares) was in place in the earlier part of the 18th century Galton had to develop the concept of bivariate-distributions which allowed for coefficients to ultimately support his theories for heredity. Galton did experiments with sweet-pea seeds around 1875, in which he observed that the average size of the offspring of larger seeds was less than that of their parents, and the average size of the offspring of smaller seeds was greater than that of their parents. Galton conceived that the mechanism was that offspring tended to revert towards the mean. Reversion was later changed to regression leading to the term regression towards the mean (Cohen, 2001).
The International Health Exhibition in 1884-85 celebrated Galton’s new concept, and Galton established a laboratory devoted to measuring human statistics (i.e. biometrics). He collected data like height, weight, and strength from a large sample of 9,337 people (Boring, 1950). After the exhibition, the laboratory continued and became the Biometric Laboratory at University College in London chaired by Galton’s disciple Karl Pearson who had access to Galton’s heredity data (Boring, 1950; Wachmuth, Wilkinson, & Dallal, 2003).
Pearson had hoped to make Galton a British Wundt but the English-speaking psychologists he was attempting to influence had chosen German instead of British lineage. And, except for the correlation, much to Pearson’s disappointment Galton’s research was generally ignored (Boring, 1950). Boring (1950) says that whereas Wundt wanted to evolve psychology Galton wanted to evolve humankind. However, Boring (1950) also suggests that Galton’s work may have been fully assimilated (p. 482) by modern psychology and that he is not recognized as a psychologist because he was preoccupied with his uncle Charles Darwin’s theory of evolution and didn’t generate much at that time that seemed directly related to psychology. What psychology he was involved with was called individual psychology, and in this research he extensively documented large samples of human traits (i.e. differences) (Boring, 1950). Galton published his research in 1883 called Inquires into human faculty and development. In this publication Galton argued that his research demonstrated that no differences existed between the world’s various religious populations, and that in fact the only scientifically demonstrable differences between any two human groups were between men and women, where men were inferior in almost every way (Boring, 1950).
Boring (1950) says that Galton hoped to displace religious dogmas with his new scientific Creed (p. 482) by which men would seek through evolutionary means to become Supermen (i.e. Nietzsche’s Zarathustra). Boring (1950) says that Galton believed that psychology was not measuring human differences that were the product of humankind’s conquer-ship of his natural plight, but were a set of defects and limitations and were ancestors of better generations (p. 483). Galton’s view of hereditary defects took the connotation of religions sin (p. 483). From this doctrine came the eugenics programs of the 20th century (Boring, 1950). In 1889, Galton published Natural inheritance that summarized his work on correlation and regression.
Galton devised the mental test to measure and document human differences (Boring, 1950) which was the forerunner of Binet’s mental tests and Stern’s introduction of the mental quotient (1911). Which became the I.Q. with the Standard Revision of the Binet Scale through Terman in 1916 (Boring, 1950). I.Q. testing and mental testing became different concepts as testing methods developed, and during WWI the United States Army implemented mental and intelligence testing to select soldiers and determine their duties (Boring, 1950).
Although Galton and Pearson are inextricably bound with the concept of correlation, in Pearson’s own 1920 memoir Notes on the History of Correlation he sates that Auguste Bravais (1811-1863) is the Father of Correlation. Pearson later said there was nothing in the work of Bravais that could not be found in Gaus (Piovani, 2008). However, Pearson published his paper in 1896 which typified the correlational methods used today (Cohen, 2001).
In 1904 Spearman developed the rank order correlation when studying human intelligence (Piovani, 2008). Pearson viciously rejected Spearman’s idea of rank order correlations on the basis that measurable things were true and continuous and therefore could not be ranked (Piovani, 2008). Pearson is also credited for inventing the Chi squared test for goodness of fit, and the concept of degrees of freedom (Stigler, 1999).
One of the early 20th century statistical inventions was William Gosset’s t-distribution published as the Student's distribution in 1908. At the time of his discovery, Gosset was an employee of Guinness Brewery who would not let their quality control secret out to the public. To get around his employer’s admonition Gosset published the t-distribution under the pseudonym Student that led to the common name Student's t-distribution (Cohen, 2001). The t-distribution is used for inference when the actual population standard deviation is not known and must be estimated. The t-distribution is used to test sample means and the likely-hood that they are from the same populations (Cohen, 2001).
The earliest statisticians like those at Delphi casted dice in fumy caves to predict the future or the meaning of certain events. They believed that improbable numerical combinations were communications from the gods. Similar oracles prevailed in the east, like the Chinese I-Ching that uses three coins. It could be said that to these cultures the gods resided in the random chance. Hope could be put into the random chance (i.e. Cardano) the same way hope could be put into a god.
Today science has methods to rid or lessen the experimental noise of its measurements, but still science explains much of their world based upon probabilities and odds. Although we have gotten very clever at disguising this, we still do this thing or that thing based upon probabilities. It’s just inescapable.
What’s important however is that by this powerful mathematic we can alleviate some of the chaos and the illusion of some static order can be gotten for the sake of measurement. Unfortunately, one never knows if chance is being eliminated when it shouldn’t be, or isn’t included when it should be. Nevertheless, statistics are the best we have to measure the world objectively, but the inferences drawn from statistics should be used with caution.
The importance of mathematics for measurement and predictability is not hard to understand. After all, science’s methods to deal with chance probabilistically legitimized it and teased it away from natural philosophy (Horton, 2005). Experiments gave science ways to isolate causal relationships and to explain its proofs through mathematics and statistics. This Golden Bough of science, however, deals with probabilities and forecasting likelihoods that Laplace says are relative (1795, p. 7) and Paracelsus’ says are simply opinions approved by the wise (Hacking, 1975, p. 41).
Statistics ultimately came to science through the Newtonian concept that observations should be done mathematically and are combinations of reality and error (Stigler, 1999). However, not until a century later with astronomers like Gauss (1777-1855) and Laplace (1749-1827) was probability separated from gaming and applied to scientific observation (Boring, 1961; Stigler, 1999). Other sciences followed. For instance, tradition says that psychology began using statistics with Fechner’s Psychophysics (1860) and that by Ebbinghaus’ memory experiments published in 1885 psychology was firmly fixed with statistics (Stigler, 1999).
However, long before Newton and as far back as at least ancient Greece the world played dice for oracles based upon some sort of probability tables from which they derived the future or the will of the gods (Stigler, 1999). For instance, Alexander visited the famed Oracle at Delphi devoted to the god Apollo before campaigning against Persia (Plutarch, 75). Even a popular Christian story is when the Roman centurions played lots for Jesus’ garment (Luke 23:34). The Latin writer Cicero (106bc-43bc) speaks about dice and that omens were linked with certain combinations, for instance the Venus-throw. His suggestion that the rarity of the combination caused people superstitiously to look for extra meaning could be analogous to modern p-values.
Nothing is so uncertain as a cast of dice and yet there is no one who plays often who does not sometimes make a Venus-throw and occasionally twice or thrice in succession. Then are we, like fools, to prefer to say that it happened by the direction of Venus rather than by chance (Cicero, 44, paragraph 59)? However, after being separated from occultism and gambling probability has become a powerful mathematical tool. And although the history of secular probability is seen in traces in Archimedes’ proof of the Quadrature of a parabola (Pearson, 1978), it’s not until almost 2,000 years later with the beginnings of modern astronomy and the problems of calculating the movements of the planets that the real foundations for a theory of probability theory could be laid.
The Dark Ages lifted during the middle of the 16th century and mathematical ideas begun to percolate through Europe. The Crusades brought the West ideas from the East like the Hindu concepts of number and some of its numerical symbols. Michael Stifel’s Arithmetica Integra (1544), Christoff Rudolff’s Die Coss (1525), and Robert Records’ Grounde de Artes (1540) are some of the first western publications to use mathematical symbols like +, - , and = (David, 1998). However, the beginning of probability is a bit obscure. Partly due to its connection to gambling and the characters associated with that, and partly because of political oppression. Also, like many discoveries the discoverer is not always the one who’s namesake the invention holds (i.e. see Stigler’s theory of eponymy, 1999). For instance, Laplace used the Fornier transformations before Fourier, and Lagrange had the Laplace transformations before Laplace (Stigler, 1999).
Although its actual beginnings are unknown, probability was probably transferred to the public through the mathematician Cardano (1501-1576). However, even the origin of his ideas cannot be traced (David, 1998). However, he was an acquaintance of Leonardo da Vinci, so probability-type ideas may have been known in the esoteric circles of Europe (Tabak, 2004).
Pythagoras, like Paracelsus, is esteemed for his legendary knowledge of many branches of natural science. He is said to have discovered the musical ratios of the pentatonic scale, he discovered the famous Pythagorean Theorem He was also involved with metaphysics and various forms of occultism. Condorcet (1743-1794) believed that Pythagoras began the mathematicization process of nature that Descartes furthered and that Newton ultimately perfected (Baker, 1975). In Baker’s Condorcet: From natural philosophy to mathematics (1975), Egret’s La Prerevolution is cited saying that the function of the European academies should be to galvanize Europe’s scientific research. In other words, academies were to liberate the commoners from beliefs not built upon rationality, such people relied upon the enlightened expertise of the learned societies to dictate what they must think (p. 48). This model of the Academy and its purpose as disseminator of knowledge is not an idea begun during the French Revolution and the post enlightenment; it was also a fundamental of Plato’s Republic. Thus, men like Bacon with his New Atlantis were heavily influenced by classical philosophers, and during this age in Europe, its academic minds wanted to able themselves to communicate and disperse their discoveries to initiate a new sort of Golden Age (Baker, 1975). A utopian lost-age that Plato symbolized as the lost Atlantis in his Timeaus and Bacon revived in his New Atlantis.
Part of ushering in this new scientific age and rational world order (i.e. of Leibniz) was the concept of a universal scientific language. Bacon expressed in his Novum Organum the idea of Table’s of Discovery to classify all natural phenomenons for quantitative measurability, so their underlying laws could be established. Such was Newton’s concept first laid out in his Principia, which put physics on solid scientific ground (Baker, 1975). It’s in following that tradition that Condorcet hoped to bring to the moral and political sciences the rationality that Newton brought to the physical sciences (Baker, 1975).
Condorcet’s desire to bring people a rational world-view and the controversy surrounding his death in prison in 1794 probably led Pearson (1978) to make the obscure statements that he was the enemy of the Jacobins and had been driven to death, as were all men of science and especially those of probability (p. 651).
Nevertheless, regarding probability what can be certain is that Cardano (1501-1576) published Opus novum de proportionibus where he put forth the binomial coefficients and a binomial theorem, and also Liber de ludo aleae published posthumously in 1663 and which is said to be first systematic conception of probabilities (Hacking, 1975; Stigler, 1999; Pearson, 1978). His error however, was that he conceived probability in a way that in three throws of the dice there was a fifty percent chance that any certain number would be had, instead of the correct forty-two percent (Tabak, 2004). Ultimately, Cardano was a superstitious man who apparently liked to gamble and could not shake the notion of luck. He believed that the will of the gambler had a play in the outcome even when casting a fair dice. In fact, De Moivre inserted an argument against Cardano’s invocation of will in his Doctrine of Chances (Tabak, 2004).
Galileo catalogued all the possible combinations of three dice in a fragment written between 1613 and 1623 titled Sopra le Scoperte dei Dadi (David, 1998), although it’s said he cared little for the subject (Tabak, 2004). The well-known scientist Pascal (1623-1662) wrote a work on the same subject Traite du triangle arithmetique in 1654 that was published posthumously in 1665. Pascal’s book on probability was the field’s first full-fledged encounter with the binomial distribution (Stigler, 1999).
Tabak (2004) says that probability began with a dialogue through letters between Fermat (1601-1665) and Pascal (1623-1662) in which they were discussing possible solutions to a popular gambling puzzle. Although they did not sort out a full theory of probability, nor speak of it as such, they did bring the concepts further than Galileo and Cardano. What’s important is they found that although they could not predict an individual cast of the dice, they could predict the relative frequency that certain casts would occur over many throws.
However, one of the first works devoted exclusively to probability was a small fifteen-page booklet by Dutch mathematician Christian Huygens (1629-1695) published in 1657 in Leiden De Raciocinniis in Aleae Ludo (Laplace, 1795). De Raciocinniis became a principle treatise on the theory of probability for fifty years. Huygen’s influence did not vanish after his death; Jacob Bernoulli (1654-1705) admits to have absorbed Hyugens’ work into his own Ars Conjectandi (1713). Ars Conjectandi was incomplete at James’ death, and was published posthumously by his nephew Nicholas Bernoulli (Laplace, 1795; Pearson, 1978). In this work, Bernoulli put forth his theory of large numbers and of independent events (Stigler, 1999; Tabak, 2004).
It is however, Pitcairne’s 1693 dissertation as Stigler (1999) suggests that shows the first explicit use of probability (p. 216). In this example, Pitcairne argued that strainers and sieves could not account for bodily secretion as previously thought. He laid out this theory using Huygen’s probability, and grains and sieves to demonstrate the argument that such a mechanism would be ineffective. Pitcairne then attempted to apply the sieve mechanism to bodily secretion using a more complicated concept of sieve, only still to find the mechanism to fall short. He realized that he could not provide a solution for this phenomenon. He said in this same lecture that the nature of all bodies is the same (Stigler, 1999, p. 217). Ultimately, he argued against the known mechanism of secretion using a probabilistic argument.
However, just as now, not everyone wanted to derive knowledge of humankind through mathematics. Edward Eizat’s Apollo Mathematicus argued very much against extracting knowledge of man mathematically, and called Pitcairne’s approach gibberish. He claimed that sieves based on mass and shape do not account for the diversity in nature. Eizat believed that math would turn the world upside-down and overturn the ancient landmarks that our fathers have set (Stigler, 1999, p. 230). He believed that medicine should not be overtaken by Pitcairne’s speculative science of mathematics, because medicine was rational and empirical (Stigler, 1999). The confrontation between these two men laid the groundwork for modern medical science, and launched the still relevant criticism of experimental science, which is validity (Stigler, 1999).
From the 17th and 18th centuries, a symbiosis began between mathematics and the other sciences. Although there were a number of important mathematical contributions in the 18th century, Stigler (1986) says that the single most important contribution of the 18th century to statistics was Least Squares. Three scientific problems are related to the story of Least Squares during the 18th century. These three scientific problems are the shape of the earth, the motion of the Moon, and the perturbations of Jupiter and Saturn. However, one of these problems was of greater importance at that time due to its commercial and naval use- the motion of the moon. The mastery of the motion of the moon held incredible importance to sea navigation because it meant navigational freedom. In 1714, England offered a monetary reward to the discoverer of the highly prized longitude at sea (Stigler, 1986).
Mathematician Tobias Mayer (1723-1762), who collected data of lunar observations between April 1748 and March 1749, was first to understand the importance of realizing the true error through averaging out multiple observations. Although Stigler (1986) says he was a bit optimistic about his formulas- claiming proof of an inverse relationship between the amount of observations and the determinant results.
However, once moved from games to observations, then from observations to the error in the observations (i.e. Simpson), probability really started to become useful. In other words, once from astronomical observations the random distribution of errors of these observations could be gathered, the concept of inverse probability could be brought out (Stigler, 1986). An important step regarding the evolution of statistics was the inverse probability of Bernoulli and De Moivre (David, 1998).
During his lifetime, De Moivre (1667-1754) became close friends with Newton (Pearson, 1978). Pearson (1978) offers an image of De Moivre sitting in a coffee house at a dirty table accompanied by a degenerate gambler with Newton tunneling through the cafe to Moivre’s table for a discussion. De Moivre’s first paper was presented to the Royal Society in 1695 and was an expounding of Newton’s theory of fluxions, which became modern differential calculus (Pearson, 1978). De Moivre published his Doctrine of Chances in 1756 in which’s introduction Huygens was offered inspirational credit (Tabak, 2004). Although there is more insight than actual mathematical theory and formula in his treatise, he does supply the concept of the bell-curve. De Moivre uses this bell curve concept a bit different than it is used today- not conceptualizing the continuous distribution that it’s modeled around today (Pearson, 1978; Tabak, 2004). Also, DeMoivre is said by Pearson (1978) to have developed the concept of standard deviation, which De Moivre called the measure of dispersion.
In addition, another important statistical concept was determined in the 18th century by Thomas Simpson (1710-1761), the density function, and in 1757 he published a letter considered the first publication of a continuous error distribution (Stigler, 1986). Pearson (1978) suggests that Simpson’s The nature and laws of chance (1740) is little more than a summary of the second edition of De Moivre’s Doctrine of chances (1738), even that Simpson uses some of De Moivre’s examples without citing them. A rampant issue apparently with Simpson, as Pearson (1978) attacks Simpson again for having stolen De Moivre’s results and published them in his own 1742 treatise on annuities.
Stigler (1986) suggests that another main statistical product of the 18th century was the inversion of the probability analyses of Jacob Bernoulli and De Moivre. Stigler (1986) says that it was Simpson’ and Bayes who teased the concepts away from games and dice, and focused astronomical observations and the errors of observations, which in turn inspired Bernoulli. Bayes’ An essay toward solving a problem in the doctrine of chance was read by Richard Price to the Royal Society in 1763. There’s an anecdotal note that Bayes’ may have been working on a mathematical model to trace to the First Cause. However, partly due to lack of appeal among their contemporaries, and Bayes’ lack of publishing, it was not until Laplace that this concept was brought into a broader use and application (Stigler, 1986).
Laplace (1749–1827) was a French astronomer and mathematician probably most known for his treatise Mécanique Céleste (1802). However, he is widely credited with formulating the theories that later became associated with Bayes’. Pearson (1978) says that Laplace drew heavily from De Moivre, Bayes, and Lagrange, and does not give these three men enough acknowledgements. Laplace also speculated on the origin of the solar system and the existence of black holes. He wrote two papers that would gain him a reputation as a mathematician before he was elected into the Académie in 1773 (Stigler 1986). He in 1795 gave lectures at the Ecole Normale under the heading Theory of analytic probability, but didn’t publish them until 1812 (Pearson, 1978). Pearson suggests that probably Laplace was not involved in mathematics during this time because of the political climate, the same politics that may have stifled Condorcet and may have led to his death. People, Pearson (1978) suggests, were more concerned with their astrological reading than the math behind astronomy. It was much safer to deal with the zodiac than with probabilities. For the same reasons, Laplace probably made no mention of Condorcet in his treatise of 1795 (Pearson, 1978).
However, regarding statistics, Laplace suggests that data collection and data treatment lead to varying interpretations of data. Thus, individual inclinations and history become relevant (Laplace, 1795; Pearson, 1978). Laplace (1795) also said that numerous comparisons were the only way to get to the truth, and that probability was done through a categorization process based upon sameness. He glorified Francis Bacon in his Essay (1795) for embracing the experimental method. Laplace is known to have said to Napoleon when asked of God that he had no need of that hypothesis.
By far, the most famous family in a history of math and statistics is the Bernoulli family. Many generations of Bernoulli’s enter into the history of science and mathematics (Tabak, 2004). Another prominent mathematician from the famous Bernoulli line was James’ (i.e. Jacob) brother Daniel (1700-1782). Daniel Bernoulli brought the statistics of the 18th century a bit further with his theory that the arithmetical mean of a set of observations cannot be accurate because it does not weight the each data point, and they should be weighted because they are not all equally valid observations. Bernoulli saw that astronomers remedy this by eliminating the extreme observations before calculating the mean. Bernoulli suggested that errors would be accumulated equally above and below the true point, and errors closer to the true point would be more likely while those further would be less likely. This he surmised would generate a distribution of error likened to a semicircle. His claim was that by this method a truer mean could be gathered than by simply averaging out all the original scores (Stigler, 1999). Bernoulli sent his paper to St. Petersburg for publication in 1778. Euler inserted a commentary before the paper was published. Sigler (1999) suggests that this may have made Bernoulli quite happy, as Euler was perhaps the most prolific mathematician of all time (p. 305).
Legendre (1752-1833) was a mathematician who wrote on various subjects including geometry, gravitational theory, and was among those who measured the meridian arc in 1795. However, in 1805 Legendre published a work that introduced the concept of summing the squared error terms (Stigler, 1986). Legendre suggested that by doing this a balance was generated to stop the bias of the extremes (Stigler, 1986). But, also others have laid claim to this technique: Adrain published it in late 1808 or early 1809, and Gauss in 1809. However, and whoever had it first, Legendre published it first. Nevertheless that did not stop Gauss from claiming to have used the method since 1795 (Stigler, 1999).
Most notable in statistics in the 19th century is probably Francis Galton’s (1822-1911) invention of regression in 1869 while researching human heredity. Stigler (1986) says that though the mathematical foundation (i.e. Least Squares) was in place in the earlier part of the 18th century Galton had to develop the concept of bivariate-distributions which allowed for coefficients to ultimately support his theories for heredity. Galton did experiments with sweet-pea seeds around 1875, in which he observed that the average size of the offspring of larger seeds was less than that of their parents, and the average size of the offspring of smaller seeds was greater than that of their parents. Galton conceived that the mechanism was that offspring tended to revert towards the mean. Reversion was later changed to regression leading to the term regression towards the mean (Cohen, 2001).
The International Health Exhibition in 1884-85 celebrated Galton’s new concept, and Galton established a laboratory devoted to measuring human statistics (i.e. biometrics). He collected data like height, weight, and strength from a large sample of 9,337 people (Boring, 1950). After the exhibition, the laboratory continued and became the Biometric Laboratory at University College in London chaired by Galton’s disciple Karl Pearson who had access to Galton’s heredity data (Boring, 1950; Wachmuth, Wilkinson, & Dallal, 2003).
Pearson had hoped to make Galton a British Wundt but the English-speaking psychologists he was attempting to influence had chosen German instead of British lineage. And, except for the correlation, much to Pearson’s disappointment Galton’s research was generally ignored (Boring, 1950). Boring (1950) says that whereas Wundt wanted to evolve psychology Galton wanted to evolve humankind. However, Boring (1950) also suggests that Galton’s work may have been fully assimilated (p. 482) by modern psychology and that he is not recognized as a psychologist because he was preoccupied with his uncle Charles Darwin’s theory of evolution and didn’t generate much at that time that seemed directly related to psychology. What psychology he was involved with was called individual psychology, and in this research he extensively documented large samples of human traits (i.e. differences) (Boring, 1950). Galton published his research in 1883 called Inquires into human faculty and development. In this publication Galton argued that his research demonstrated that no differences existed between the world’s various religious populations, and that in fact the only scientifically demonstrable differences between any two human groups were between men and women, where men were inferior in almost every way (Boring, 1950).
Boring (1950) says that Galton hoped to displace religious dogmas with his new scientific Creed (p. 482) by which men would seek through evolutionary means to become Supermen (i.e. Nietzsche’s Zarathustra). Boring (1950) says that Galton believed that psychology was not measuring human differences that were the product of humankind’s conquer-ship of his natural plight, but were a set of defects and limitations and were ancestors of better generations (p. 483). Galton’s view of hereditary defects took the connotation of religions sin (p. 483). From this doctrine came the eugenics programs of the 20th century (Boring, 1950). In 1889, Galton published Natural inheritance that summarized his work on correlation and regression.
Galton devised the mental test to measure and document human differences (Boring, 1950) which was the forerunner of Binet’s mental tests and Stern’s introduction of the mental quotient (1911). Which became the I.Q. with the Standard Revision of the Binet Scale through Terman in 1916 (Boring, 1950). I.Q. testing and mental testing became different concepts as testing methods developed, and during WWI the United States Army implemented mental and intelligence testing to select soldiers and determine their duties (Boring, 1950).
Although Galton and Pearson are inextricably bound with the concept of correlation, in Pearson’s own 1920 memoir Notes on the History of Correlation he sates that Auguste Bravais (1811-1863) is the Father of Correlation. Pearson later said there was nothing in the work of Bravais that could not be found in Gaus (Piovani, 2008). However, Pearson published his paper in 1896 which typified the correlational methods used today (Cohen, 2001).
In 1904 Spearman developed the rank order correlation when studying human intelligence (Piovani, 2008). Pearson viciously rejected Spearman’s idea of rank order correlations on the basis that measurable things were true and continuous and therefore could not be ranked (Piovani, 2008). Pearson is also credited for inventing the Chi squared test for goodness of fit, and the concept of degrees of freedom (Stigler, 1999).
One of the early 20th century statistical inventions was William Gosset’s t-distribution published as the Student's distribution in 1908. At the time of his discovery, Gosset was an employee of Guinness Brewery who would not let their quality control secret out to the public. To get around his employer’s admonition Gosset published the t-distribution under the pseudonym Student that led to the common name Student's t-distribution (Cohen, 2001). The t-distribution is used for inference when the actual population standard deviation is not known and must be estimated. The t-distribution is used to test sample means and the likely-hood that they are from the same populations (Cohen, 2001).
The earliest statisticians like those at Delphi casted dice in fumy caves to predict the future or the meaning of certain events. They believed that improbable numerical combinations were communications from the gods. Similar oracles prevailed in the east, like the Chinese I-Ching that uses three coins. It could be said that to these cultures the gods resided in the random chance. Hope could be put into the random chance (i.e. Cardano) the same way hope could be put into a god.
Today science has methods to rid or lessen the experimental noise of its measurements, but still science explains much of their world based upon probabilities and odds. Although we have gotten very clever at disguising this, we still do this thing or that thing based upon probabilities. It’s just inescapable.
What’s important however is that by this powerful mathematic we can alleviate some of the chaos and the illusion of some static order can be gotten for the sake of measurement. Unfortunately, one never knows if chance is being eliminated when it shouldn’t be, or isn’t included when it should be. Nevertheless, statistics are the best we have to measure the world objectively, but the inferences drawn from statistics should be used with caution.
Monday, April 19, 2010
Scarlet...Blood... Babalon...Love...
The Harlot, The Whore...
The Queen I adore...
Her Lips, Her Hips...
The body I explore...
Sultry and Seductive...
In electric union, HOT, So conductive...
SCARLET BABALON, I'm your Beast...
Together, they professed, we arise in the East...
Our world, Our People...
To you, there's no equal...
I live, I die...
You're the twinkle in my eye...
Buxom and Bodacious...
My Poetry for you, Loquacious...
SCARLET BABALON, I'm your Beast...
On me, you ride high, I become your feast...
My Love, My Desire...
My Soul is on fire...
Your Breasts, Your Sexual Conquests...
All that see are jealous, it's me the man detests...
Into you, Deeply I go...
The blood that drips from me to you, an eternal flow...
SCARLET BABALON, I'm your Beast...
Our Union Ecstatic, Our Sex Orgasmic...
S B
C A
A B
R A
L L
E O
T N
Sunday, April 11, 2010
Return to the Blog-O-Sphere
Welcome back to the grind and to this forum. I hope your time away from the classroom, whatever you consider it to be, was positively delightful! This week, the mirror site for "Modern Scientific Illuminism" was created on "Facebook.." If you happen to use this particular network, I encourage you to check it out and add it to your page list. Of course, we will continue providing you with the latest and most useful esoteric and syncretic metaphysical information right here; much of it available at few, if any other free, blog-based sources.
Wednesday, March 17, 2010
Spring Break!
The staff here at "Modern Scientific Illuminism" wishes all of its readers a safe Spring Break. We will return in three weeks. Be safe, be Magickal and continue to look for new opportunities to complete your Great Work.
-Ed.
-Ed.
Wednesday, March 3, 2010
Statistiks and Ritual Magik: Reshaping the Middle Pillar Ritual
It is often believed by Magicians that there is some strange association between sound, color, thought, and of course the enigmatic LUX or L.V.X. Actually, these associations create the foundation for Magik in its ritual sense. This brief discussion is meant to show with modern statistical procedures as proof what already exists in the Occult as Dogma. Modern Magikal formulas like statistics can be applied to Occult formulas just like scientists use statistics in University Laboratories. Just like all other science, Magikal methods of extracting nature's Secrets must also be rigorous and objective if we are to ever expect reliable results from our Magik. Ultimately, there IS some fundamental real and objective feature that attaches the old correspondences to one another (i.e. colors, tones, concepts, planets, elements...etc). With statistics the Magikal correspondences can be proven by the same methods that prove physics, chemistry, astronomy, and every other so-called ‘legitimate’ science. However, as modern science denies the worth of such associations and rejects attempts at interpreting their meanings, Magicians know the value of internalizing and seeking out the most subtle of these patterns. Magicians know that the process of perceiving the underlying patterns of our existence and natural reality is a Magikal process, and because Magik resists predilections in it's quest and moves at knowing for Knowledge's sake, it will always precede exoteric science but also will always be demonized by it. For this reason the Magicians remain Silent.
Of all frequencies measured by hertz (i.e. cycles per second), brainwaves are the lowest- which means that they move the slowest and are the densest. Brainwaves are measured in five categories in modern neuroscience, which are delta, theta, alpha, beta, and gamma respectively. When the thresholds for these categories are partitioned, amazingly they correlate significantly to the five notes of a pentatonic scale. The correlational statistic used in this analysis is the standard Pearson Product-Moment Correlation Statistic used in all scientific laboratories in all Academic Institutions the world over. The results to this analysis can be replicated when a correlation statistic is done using the measures of : typical threshold brainwave states, the Gematria value of the Hebrew color words given in Crowley’s 777, spectral light frequency, and standard Western pitch frequencies at A = 440.
What this means is that thought, color-light, sound, and Gematria, are all correlated to such an improbable degree that it is sound publishable science. The question is- how the Hell did magicians and Qabalists have this knowledge so firmly established in their doctrines before spectrometers, Microsoft Excel, tuning forks, or sound mathematical theories and the concept of zero? How did they know the truth of ‘As above so Below?’ Who told them that everything vibrates and is in constant flux? This knowledge of constant change and vibration is not an observable truth, so why did the ancient adepts adopt so faithfully the doctrine of vibration as Heraclitus said, 'All is in flux.' The answer may be in our DNA. We need just look into ourselves, and have that elusive chat with our Holy Angel, that neuro-genetic Master and Gatekeeper of our Fate and Initiation!
Sound, light, words, and the electricity that encodes our thoughts, represent the same pattern just on various points along the same Continuum. What this also means is that when applied and the proper associations are known, colors and tones can be incorporated into ritual Magik to produce biological change. Meaning, frequencies make actual neurological changes because they activate hormonal and neuro-chemical processes that ultimately form new neurological connections and pathways enabling novel conceptual processes to emerge in the cortical areas of the brain, which in tern activates genetic predilections that are in latency and amplifies them. Just think of it as how spectral light affects growing weed- you need red lights to get lofty plants, but blue lights to make them flower into the good stuff. These various points along the light spectrum trigger different aspects of the plants genetic code, one light tells it to grow while another tells it to bud. The vibratory spectrum has even more of an affect on our genetic makeup.
So, now we understand a bit more about the scientific Pantheon of New Aeon Magik which is Vibrations/Matter/L.V.X./M.A.A.T. And, that the Magikal application of the Vibration/Matter/L.V.X/LUX/Had/Nuit pantheon is availed to Sons and Magicians pursuing actual scientific results.
So how do we apply this type of esoteric information to practical ceremonial Magik?
Intoning the God-Names is a crucial aspect of ceremonial Magik. Besides the Lesser Ritual of the Pentagram, the Middle Pillar Ritual is probably one the most fundamental pieces to the Western Magikal Regimen.
Traditionally when the Middle Pillar ritual is done the God-Names used for intonation and visualization are those of the traditional Golden Dawn Qabalistic correspondences. However, since the true correspondences have been uncovered, we can now apply our new science to the old rituals.
Probably much criticism will be put to this system, but it is my understanding that the traditional Magikal associations are wrong, and serve as a ‘lure.’ What’s meant by this is that the commonly distributed Qabalistic dogma (i.e. Golden Dawn, Levi. etc.) is what Crowley called a ‘blind.’
Blinds, or veils, are placed over a doctrine so that it can be disseminated and students can be trained in all the requisite material and rituals without being bestowed with the key. That is, they learn their ‘misinformation’ with all the fervor of it being real, because they think it IS real. However, the initiate is never really told he has been misled, that is for each adept to discover for himself. In fact, this revelation of being deceived is the Initiation to sit at the Table of Gods in the City of Pyramids.
The Secret of LUX/L.V.X is in fact at the heart of this mystery.
The proper God-Names and visualized Spheres should not be:
EHIEH for KETHER --White
YHWH ALHIM for DAATH – Translucent Purple
YHWH ALHIM v’ DAATH for TIPHARETH --Yellow
SHADAI AL CHI for YESOD –Dark Purple
ADNI H ARETZ for MALKUTH --Black
The proper Names should be:
YHWH ALHIM v’ DAATH for KETHER – Translucent Purple
SHADAI AL CHI for DAATH –Dark Purple
ADNI H ARETZ for TIPHARETH--White
YHWH ALHIM for YESOD --Yellow
EHIEH for MALKUTH –Black
YHWH ALHIM v’ DAATH for KETHER – Translucent Purple – L.V.X
SHADAI AL CHI for DAATH –Dark Purple –L.V.X
ADNI H ARETZ for TIPHARETH—White --LUX
YHWH ALHIM for YESOD –Yellow --MAAT
EHIEH for MALKUTH –Black --MAAT
Of all frequencies measured by hertz (i.e. cycles per second), brainwaves are the lowest- which means that they move the slowest and are the densest. Brainwaves are measured in five categories in modern neuroscience, which are delta, theta, alpha, beta, and gamma respectively. When the thresholds for these categories are partitioned, amazingly they correlate significantly to the five notes of a pentatonic scale. The correlational statistic used in this analysis is the standard Pearson Product-Moment Correlation Statistic used in all scientific laboratories in all Academic Institutions the world over. The results to this analysis can be replicated when a correlation statistic is done using the measures of : typical threshold brainwave states, the Gematria value of the Hebrew color words given in Crowley’s 777, spectral light frequency, and standard Western pitch frequencies at A = 440.
What this means is that thought, color-light, sound, and Gematria, are all correlated to such an improbable degree that it is sound publishable science. The question is- how the Hell did magicians and Qabalists have this knowledge so firmly established in their doctrines before spectrometers, Microsoft Excel, tuning forks, or sound mathematical theories and the concept of zero? How did they know the truth of ‘As above so Below?’ Who told them that everything vibrates and is in constant flux? This knowledge of constant change and vibration is not an observable truth, so why did the ancient adepts adopt so faithfully the doctrine of vibration as Heraclitus said, 'All is in flux.' The answer may be in our DNA. We need just look into ourselves, and have that elusive chat with our Holy Angel, that neuro-genetic Master and Gatekeeper of our Fate and Initiation!
Sound, light, words, and the electricity that encodes our thoughts, represent the same pattern just on various points along the same Continuum. What this also means is that when applied and the proper associations are known, colors and tones can be incorporated into ritual Magik to produce biological change. Meaning, frequencies make actual neurological changes because they activate hormonal and neuro-chemical processes that ultimately form new neurological connections and pathways enabling novel conceptual processes to emerge in the cortical areas of the brain, which in tern activates genetic predilections that are in latency and amplifies them. Just think of it as how spectral light affects growing weed- you need red lights to get lofty plants, but blue lights to make them flower into the good stuff. These various points along the light spectrum trigger different aspects of the plants genetic code, one light tells it to grow while another tells it to bud. The vibratory spectrum has even more of an affect on our genetic makeup.
So, now we understand a bit more about the scientific Pantheon of New Aeon Magik which is Vibrations/Matter/L.V.X./M.A.A.T. And, that the Magikal application of the Vibration/Matter/L.V.X/LUX/Had/Nuit pantheon is availed to Sons and Magicians pursuing actual scientific results.
So how do we apply this type of esoteric information to practical ceremonial Magik?
Intoning the God-Names is a crucial aspect of ceremonial Magik. Besides the Lesser Ritual of the Pentagram, the Middle Pillar Ritual is probably one the most fundamental pieces to the Western Magikal Regimen.
Traditionally when the Middle Pillar ritual is done the God-Names used for intonation and visualization are those of the traditional Golden Dawn Qabalistic correspondences. However, since the true correspondences have been uncovered, we can now apply our new science to the old rituals.
Probably much criticism will be put to this system, but it is my understanding that the traditional Magikal associations are wrong, and serve as a ‘lure.’ What’s meant by this is that the commonly distributed Qabalistic dogma (i.e. Golden Dawn, Levi. etc.) is what Crowley called a ‘blind.’
Blinds, or veils, are placed over a doctrine so that it can be disseminated and students can be trained in all the requisite material and rituals without being bestowed with the key. That is, they learn their ‘misinformation’ with all the fervor of it being real, because they think it IS real. However, the initiate is never really told he has been misled, that is for each adept to discover for himself. In fact, this revelation of being deceived is the Initiation to sit at the Table of Gods in the City of Pyramids.
The Secret of LUX/L.V.X is in fact at the heart of this mystery.
The proper God-Names and visualized Spheres should not be:
EHIEH for KETHER --White
YHWH ALHIM for DAATH – Translucent Purple
YHWH ALHIM v’ DAATH for TIPHARETH --Yellow
SHADAI AL CHI for YESOD –Dark Purple
ADNI H ARETZ for MALKUTH --Black
The proper Names should be:
YHWH ALHIM v’ DAATH for KETHER – Translucent Purple
SHADAI AL CHI for DAATH –Dark Purple
ADNI H ARETZ for TIPHARETH--White
YHWH ALHIM for YESOD --Yellow
EHIEH for MALKUTH –Black
YHWH ALHIM v’ DAATH for KETHER – Translucent Purple – L.V.X
SHADAI AL CHI for DAATH –Dark Purple –L.V.X
ADNI H ARETZ for TIPHARETH—White --LUX
YHWH ALHIM for YESOD –Yellow --MAAT
EHIEH for MALKUTH –Black --MAAT
Sunday, February 28, 2010
My Thought Layers: Technicolor Music and Loud Arrays of Words
I think in layers. Do you sometimes think this way too?
My thoughts sometimes begin from an impulse that reminds me of a sustained sub-bass note, but as they progress upward, they become an active "voice" in my head. Initially, my thoughts have a deeper, more symbolic, non-verbal meaning. Passing into the inner-audio channel, my language constraints hide their full meaning. I am multi-lingual and because I am, I have multiple vocabulary lists. Normally, I am a fast English thinker, but in cases of severe English limits, a Spanish word or less frequently, an Italian or some other language's word flashes on to my minds inner screen. My "Namer and Guesser" or "NAG" is in charge of analyzing all the raw information I receive from sensory input. For just a nanosecond, it matches that raw information with my internal computer's database to determine its name. The only exception to this steadfast rule occurred when I initially learned used my psychic faculties because the raw information entered my mind through a channel not wired directly to the NAG, thus bypassing it completely. Well, that was until the NAG learned how to splice into or "tap" the new channel and re-direct that raw information through it as well. It appears that the NAG has some control issues and doesn't like to share any of its responsibilities. In fact, during my Controlled Remote Viewing sessions, the most challenging aspect for me was to "freeze" my impressions before or just as they were interpreted by my "Namer and Guesser."
The "Namer and Guesser" is what Ingo Swann (pictured at left), creator of the Controlled Remote Viewing (CRV) protocol and the world's foremost authority on the intricacies and functioning of the mind's paranormal attributes, named the internal mental faculty that takes information, matches it with known objects, cross checks and compares it to other known objects and then subjects it to individual likes, dislikes and other programming peculiarities within the unique human psyche. All this is done in "nano-time." An example of this function occurs when matching impressions from all the five senses with the two newly discovered senses.
Mr. Lyn Buchanan (pictured at right), a former student of Ingo Swann and former member the CIA's Top Secret CRV Unit responsible for the success of project "STARGATE," named the two newest senses the "Ambiance" sense (formerly known as the "Sixth Sense") and the "Psychic" sense (formerly known as the "Seventh Sense" or "Clairvoyant Channel"). How many times have you looked at something and had to look again because you were not able to identify it or because when you looked the first time, something seemed odd or out of place, but you weren't sure what or why? Yes, thank the "NAG" for telling you that it could not offer a you either complete analysis or even close guess based on the information you dared pass off to it as "complete."
During my Baccalaureate studies in Meteorology, I was (and still am) a Kinesthetic learner. I took copious notes, would look at diagrams, watch the teacher as he spoke and reconstructed class at my apartment when I would re-type my written class notes. This re-typing step was critical, as I reconstructed the Atmosphere into 12 layers, would physically move them vertically and horizontally at the meso-scale to get an idea about the atmospheric dynamics of weather systems and other synoptic features. I would make-up hand gestures (symbols) to accompany concepts that would otherwise require a considerable amount of time and effort to completely write out using rote memorization. All Atmospheric layers stack back to the colder air and jet stream maxes located at the 300mb level (30,000ft), which form "short waves" in the long wave pattern at the 500mb (18,000ft) level, thus creating conditions favorable for precipitation-type weather.
I have an entire notebook filled with acronyms that involves the use of a minor hand gesture that kicks off a mental process. For example, there's one that cues an entire thermodynamic process within our atmosphere. My grades reflected the effectiveness of this approach, as did the fact that I can regurgitate this information to anyone interested in hearing about it. Unfortunately, it doesn't work well in the home environment's self-teaching platform. These gestures and memory short-cuts were not always effective. Problems appeared when I encountered non-standard weather cases and anything else that didn't fit a classic scenario. This immediate need for the right answer required me to make a "WAG," or "Wild Ass Guess." I thought that was what I was doing, anyway. Very recently, I was in a chemically-induced, altered state of mind that gave me an opportunity to re-evaluate some of my mind's mysteries. Surprisingly, I discovered that even non-standard cases also stick to the same principles as the more common scenarios, but in a more sublime way. I realized that I had mentally inserted myself into the problem, and visualized myself with my back to the wind. I mentally turned myself 15 degrees to the left, revealing the location of the low pressure center and it was from there, I discovered, that I was interpolating while making all my "WAG's." If only I had realized this earlier, I would have had much more confidence in my meteorological observations and forecasts. Incidentally, I discovered that I use a similar process which seems to work during all my improvisational music performances and other performance-based tasks that have an established system of measurement. Other mental operations have different requirements which work so differently from the way that this example works.
While conversing, I "see" thought matrices and mental flow charts that "appear" on my "inner thinking screen." These charts deliver my responses to me before the other person has completed saying their piece. I am unsure if this is a form of telepathy, because I am always generating and completing my spoken words mentally before I hear the other person's words flow vocally. I assume that others do something similar to this as well. Could this be an example of the mind's advanced computing power in action? Is it an educated guess based on the diminishing probability of certain phrases appearing at certain points in people's speech? I say that it is a combination of both and that there is also a telepathic element involved as well. There are advantages to being tuned in to others' conversational frequencies. I am never at a loss for words and can charm just about anyone I meet by saying things delivered from above, processed in the middle with my impulses from below--remember these? These impulses seem to relate to observations about my environment and the non-verbal cues I receive from my victim...er, um, the person with whom I happen to be conversing. The descending, improvised statements are inspired from an Esoteric energy or force that feels as if it is located just above my Crown Chakra.
Other Esoteric relationships exist between sensory stimuli and communication dynamics. Through the study and practice of Ritual Magick, these relationships become more important. Some of you may know that I am 1/3 of the way through with the Abramelin Operation. I will say that it is a completely transformative experience. Results present themselves just after the routine this Sacred operation begins to seem like second nature. Recently, I started to notice that words and phrases I use contains more than just colloquial meaning. Each word I choose to use when I speak has an associated color, each color "feels" as if it would have a direction if it were in motion. Each of these possible perceptions of movement and texture contributes to emotional impact of my immediate environment. This makes better sense when taken in the context of music lyrics. Music alone is capable of generating an emotional response that influences the immediate environment. Selecting words that have multiple meanings (i.e. the double entendre) and utilizing them at significant points in the musical score, with proper intonation, creates effects unique to each listener during a musical movement by synergistically effecting the emotional "punch" of the song. This is the very principle I try to apply to human speech and its effect on others.
Words have the power to make people angry, happy and sad. Words can also inspire. Some people have the uncanny ability to select words based on their emotional strength and use them quite effectively; one example is Advertising and Public Relations Specialists--needless to say, they earn quite a good living influencing our decisions and our actions. These are actually Magickal principles that we, as Esoterists, have known about since antiquity. They are just now being discussed by the masses. As modern students of the Western Esoteric Tradition, it is important for us to always be one step ahead of everyone else, so that we never allow ourselves to fall prey to deception or manipulation. By learning to master the intricacies of sublime relationships like those previously discussed, we empower ourselves to better understand how our world truly works.
Now, you know that there are real relationships between sound and color, and that when properly manipulated by someone in a Magickal context, a significant emotional impact may be affected on an individual, the entire audience or a specifically defined demographic therein. So, it is important for you to try to find examples of these relationships during your day. Just think, the power of mantra during visualization is an example of how sound waves influence brain activity. Something seemingly as simple as basic human conversation is actually a complicated chorus of coordinated physical and mental processes. I select my words based upon their specific tonal color and emotional "charge." I enhance them even more by using proper voice inflection and subtle forms of non-verbal communication as well. I do this for a number of reasons, but primarily, I do it to benefit in some way from it, or to get some type of predetermined reaction from the people with whom I happen to be speaking. This means that I am using Magick to manifest whatever it is that I happen to need when I am speaking.
My thoughts sometimes begin from an impulse that reminds me of a sustained sub-bass note, but as they progress upward, they become an active "voice" in my head. Initially, my thoughts have a deeper, more symbolic, non-verbal meaning. Passing into the inner-audio channel, my language constraints hide their full meaning. I am multi-lingual and because I am, I have multiple vocabulary lists. Normally, I am a fast English thinker, but in cases of severe English limits, a Spanish word or less frequently, an Italian or some other language's word flashes on to my minds inner screen. My "Namer and Guesser" or "NAG" is in charge of analyzing all the raw information I receive from sensory input. For just a nanosecond, it matches that raw information with my internal computer's database to determine its name. The only exception to this steadfast rule occurred when I initially learned used my psychic faculties because the raw information entered my mind through a channel not wired directly to the NAG, thus bypassing it completely. Well, that was until the NAG learned how to splice into or "tap" the new channel and re-direct that raw information through it as well. It appears that the NAG has some control issues and doesn't like to share any of its responsibilities. In fact, during my Controlled Remote Viewing sessions, the most challenging aspect for me was to "freeze" my impressions before or just as they were interpreted by my "Namer and Guesser."
The "Namer and Guesser" is what Ingo Swann (pictured at left), creator of the Controlled Remote Viewing (CRV) protocol and the world's foremost authority on the intricacies and functioning of the mind's paranormal attributes, named the internal mental faculty that takes information, matches it with known objects, cross checks and compares it to other known objects and then subjects it to individual likes, dislikes and other programming peculiarities within the unique human psyche. All this is done in "nano-time." An example of this function occurs when matching impressions from all the five senses with the two newly discovered senses. 
Mr. Lyn Buchanan (pictured at right), a former student of Ingo Swann and former member the CIA's Top Secret CRV Unit responsible for the success of project "STARGATE," named the two newest senses the "Ambiance" sense (formerly known as the "Sixth Sense") and the "Psychic" sense (formerly known as the "Seventh Sense" or "Clairvoyant Channel"). How many times have you looked at something and had to look again because you were not able to identify it or because when you looked the first time, something seemed odd or out of place, but you weren't sure what or why? Yes, thank the "NAG" for telling you that it could not offer a you either complete analysis or even close guess based on the information you dared pass off to it as "complete."During my Baccalaureate studies in Meteorology, I was (and still am) a Kinesthetic learner. I took copious notes, would look at diagrams, watch the teacher as he spoke and reconstructed class at my apartment when I would re-type my written class notes. This re-typing step was critical, as I reconstructed the Atmosphere into 12 layers, would physically move them vertically and horizontally at the meso-scale to get an idea about the atmospheric dynamics of weather systems and other synoptic features. I would make-up hand gestures (symbols) to accompany concepts that would otherwise require a considerable amount of time and effort to completely write out using rote memorization. All Atmospheric layers stack back to the colder air and jet stream maxes located at the 300mb level (30,000ft), which form "short waves" in the long wave pattern at the 500mb (18,000ft) level, thus creating conditions favorable for precipitation-type weather.
I have an entire notebook filled with acronyms that involves the use of a minor hand gesture that kicks off a mental process. For example, there's one that cues an entire thermodynamic process within our atmosphere. My grades reflected the effectiveness of this approach, as did the fact that I can regurgitate this information to anyone interested in hearing about it. Unfortunately, it doesn't work well in the home environment's self-teaching platform. These gestures and memory short-cuts were not always effective. Problems appeared when I encountered non-standard weather cases and anything else that didn't fit a classic scenario. This immediate need for the right answer required me to make a "WAG," or "Wild Ass Guess." I thought that was what I was doing, anyway. Very recently, I was in a chemically-induced, altered state of mind that gave me an opportunity to re-evaluate some of my mind's mysteries. Surprisingly, I discovered that even non-standard cases also stick to the same principles as the more common scenarios, but in a more sublime way. I realized that I had mentally inserted myself into the problem, and visualized myself with my back to the wind. I mentally turned myself 15 degrees to the left, revealing the location of the low pressure center and it was from there, I discovered, that I was interpolating while making all my "WAG's." If only I had realized this earlier, I would have had much more confidence in my meteorological observations and forecasts. Incidentally, I discovered that I use a similar process which seems to work during all my improvisational music performances and other performance-based tasks that have an established system of measurement. Other mental operations have different requirements which work so differently from the way that this example works.
While conversing, I "see" thought matrices and mental flow charts that "appear" on my "inner thinking screen." These charts deliver my responses to me before the other person has completed saying their piece. I am unsure if this is a form of telepathy, because I am always generating and completing my spoken words mentally before I hear the other person's words flow vocally. I assume that others do something similar to this as well. Could this be an example of the mind's advanced computing power in action? Is it an educated guess based on the diminishing probability of certain phrases appearing at certain points in people's speech? I say that it is a combination of both and that there is also a telepathic element involved as well. There are advantages to being tuned in to others' conversational frequencies. I am never at a loss for words and can charm just about anyone I meet by saying things delivered from above, processed in the middle with my impulses from below--remember these? These impulses seem to relate to observations about my environment and the non-verbal cues I receive from my victim...er, um, the person with whom I happen to be conversing. The descending, improvised statements are inspired from an Esoteric energy or force that feels as if it is located just above my Crown Chakra.
Other Esoteric relationships exist between sensory stimuli and communication dynamics. Through the study and practice of Ritual Magick, these relationships become more important. Some of you may know that I am 1/3 of the way through with the Abramelin Operation. I will say that it is a completely transformative experience. Results present themselves just after the routine this Sacred operation begins to seem like second nature. Recently, I started to notice that words and phrases I use contains more than just colloquial meaning. Each word I choose to use when I speak has an associated color, each color "feels" as if it would have a direction if it were in motion. Each of these possible perceptions of movement and texture contributes to emotional impact of my immediate environment. This makes better sense when taken in the context of music lyrics. Music alone is capable of generating an emotional response that influences the immediate environment. Selecting words that have multiple meanings (i.e. the double entendre) and utilizing them at significant points in the musical score, with proper intonation, creates effects unique to each listener during a musical movement by synergistically effecting the emotional "punch" of the song. This is the very principle I try to apply to human speech and its effect on others.
Words have the power to make people angry, happy and sad. Words can also inspire. Some people have the uncanny ability to select words based on their emotional strength and use them quite effectively; one example is Advertising and Public Relations Specialists--needless to say, they earn quite a good living influencing our decisions and our actions. These are actually Magickal principles that we, as Esoterists, have known about since antiquity. They are just now being discussed by the masses. As modern students of the Western Esoteric Tradition, it is important for us to always be one step ahead of everyone else, so that we never allow ourselves to fall prey to deception or manipulation. By learning to master the intricacies of sublime relationships like those previously discussed, we empower ourselves to better understand how our world truly works.
Now, you know that there are real relationships between sound and color, and that when properly manipulated by someone in a Magickal context, a significant emotional impact may be affected on an individual, the entire audience or a specifically defined demographic therein. So, it is important for you to try to find examples of these relationships during your day. Just think, the power of mantra during visualization is an example of how sound waves influence brain activity. Something seemingly as simple as basic human conversation is actually a complicated chorus of coordinated physical and mental processes. I select my words based upon their specific tonal color and emotional "charge." I enhance them even more by using proper voice inflection and subtle forms of non-verbal communication as well. I do this for a number of reasons, but primarily, I do it to benefit in some way from it, or to get some type of predetermined reaction from the people with whom I happen to be speaking. This means that I am using Magick to manifest whatever it is that I happen to need when I am speaking.
Friday, February 26, 2010
Hermetic Reality (Part 1)
Incorporating Hermetics Into Your Personal System of Magick!
The Magickal system of Hermetics is derived from the writings of Hermes Trimegistus whose secret doctrines and mystic teachings allegedly date back to ancient Eygpt and Greece. In 1908 these teachings were published as a condensed system under the name of "Kyballion", this book claimed to be a "master key" by which the Magickal adept or esoteric student could understand and control reality. These teachings have a working core that consists of "seven principles".These are to be combined as one master under understanding.
The seven principles are as follows:
- The principle of mentalism.
- The principle of correspondence.
- The principe of vibration.
- The principle of polarity.
- The principle of rhythm.
- The principle of cause and effect.
- The principle of gender.
In the following series of articles, we will independently address and evaluate each principle and include information from new scientific advances. A consise study of these principles will endow the student an invaluable and relavent understanding of the workings of this system.
He/she who has an understanding of reality, controls reality!
The Magickal system of Hermetics is derived from the writings of Hermes Trimegistus whose secret doctrines and mystic teachings allegedly date back to ancient Eygpt and Greece. In 1908 these teachings were published as a condensed system under the name of "Kyballion", this book claimed to be a "master key" by which the Magickal adept or esoteric student could understand and control reality. These teachings have a working core that consists of "seven principles".These are to be combined as one master under understanding.
The seven principles are as follows:
- The principle of mentalism.
- The principle of correspondence.
- The principe of vibration.
- The principle of polarity.
- The principle of rhythm.
- The principle of cause and effect.
- The principle of gender.
In the following series of articles, we will independently address and evaluate each principle and include information from new scientific advances. A consise study of these principles will endow the student an invaluable and relavent understanding of the workings of this system.
He/she who has an understanding of reality, controls reality!
Wednesday, February 24, 2010
Yearning in Five: Fantastic Fantasy
Scarlet Babalon...take me, do what you will.
Scarlet Babalon...I yearn for you--so strongly in my imagination.
Scarlet Babalon...I need you, the erotic anticipation.
Scarlet Babalon...Make my dreams come true.
Scarlet Babalon...I want to taste you, your nectar sweet.
Scarlet Babalon...I am yours, now and forever.
Scarlet Babalon, I need you, I want you more than ever...
Scarlet Babalon, ride me strong, I am your beast...
Scarlet Babalon, Deeply, I go...
Scarlet Babalon, Your body undulates; Orgasmic throws...
Scarlet Babalon, Your voice resonates; Scream my name...
Scarlet Babalon, Our Magick manifests; Our Universe grows...
Scarlet Babalon, I yearn for you--so strongly in my imagination...
Scarlet Babalon, ride me strong, I am your beast...
Scarlet Babalon, Your body undulates; Orgasmic throws....
Scarlet Babalon...I yearn for you--so strongly in my imagination.
Scarlet Babalon...I need you, the erotic anticipation.
Scarlet Babalon...Make my dreams come true.
Scarlet Babalon...I want to taste you, your nectar sweet.
Scarlet Babalon...I am yours, now and forever.
Scarlet Babalon, I need you, I want you more than ever...
Scarlet Babalon, ride me strong, I am your beast...
Scarlet Babalon, Deeply, I go...
Scarlet Babalon, Your body undulates; Orgasmic throws...
Scarlet Babalon, Your voice resonates; Scream my name...
Scarlet Babalon, Our Magick manifests; Our Universe grows...
Scarlet Babalon, I yearn for you--so strongly in my imagination...
Scarlet Babalon, ride me strong, I am your beast...
Scarlet Babalon, Your body undulates; Orgasmic throws....
Tuesday, February 23, 2010
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